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HARPER & BROTHERS 



HAVE RECENTLY PUBLISHED — 

FOUR YEARS IN GREAT BRITAIN. By Rev. C. 

Colton. New Edition, in one volume, 12mo. 

The following are a few of the literary notices that 
have been taken of this production : — 

" Mr. Colton's work contains much valuable statistical informa- 
tion with regard to the revenue, expenses, church establishment, and 
taxation of Great Britain, which he has collected with exemplary 
diligence. He has described with enthusiasm and with effect the 
extreme beauty of the country, the magnificence of ancient edifices, 
the perfect order and admirable taste of the country seats, and the 
gorgeous spectacle of the king's levee and the queen's drawing- 
room." — American Quarterly Review. 

" Mr. Colton gives us the best description we have seen of O'Con- 
nell." " When he comes to Lord Brougham, he intro- 
duces a long and pompous description of a scene between him and 
Mr. Canning ; a passage which on a former occasion decorated the 
pages of this journal. Mr. Colton's was description is a hundred 

times better." " Mr. Colton describes his presentation 

to the king, and the joys and sorrows of that courtly mob. In the 
queen's drawingroom he was most struck with the Duchess of Kent, 
mother of the Princess Victoria. He describes her as a woman of 
noble bearing, and most graceful and attractive manner." — North 
American Review. 

"Four Years in Great Britain combines the rare qualities of a 
sketchbook and a book of facts. It has enough of the former to 
enchain the attention of youth and the most superficial readers— to 
gratify the glowing imagination of the sentimentalist ; and enough 
of the latter to make the work almost indispensable, as a record of 
various and important information on British society, manners, sta- 
tistics, politics, statesmen, metropolitan and rural customs, &c." 
" Mr. Colton has given us a work, which develops no ordi- 
nary talent— entertaining to one class, instructive to another, inter- 
esting and useful to all." — Knickerbocker. 

" We take leave to recommend this book to all such as like to 
have useful information blended with entertainment in what they 
read. The writer was long enough in the country and among the 
people he describes, to acquire facts correctly, and form just opinions, 
and his candour appears to be very great. His accounts of men and 
manners generally are clever and amusing ; and he has shown much 
skill in the selection of such topics as will be most likely to combine 
noveltv and interest to American readers." — New-York Gazette. 



ii Cohorts " Four Years in Great Britain" 

" The general strain of remark in these volumes is grave, and 
their tendency salutary to the cause of truth and virtue. The 
pages of our author cannot be perused without leading us to think 

and feel." " The picture which these volumes unfold of the 

church of England, is a work of no ordinary merit. We thought our- 
selves prepared for a statement of the enormous wealth of the estab- 
lishment ; yet the development was astounding We must 

accede to Mr. Col ton the palm of having taken all pains to attain a 
just conclusion. He was not ignorant of the difficulties attending 
this subject. He has furnished us with the means of estimating the 
expense ; and with the scrutiny of a Bentham, he has compared the 
wealth of the English church with the revenues of France, Spain, 
and Rome, and calculated the expense of Christianity in different 

countries." " Mr. Colton, in our view, betrays neither 

scantiness of knowledge, nor narrowness of view." "Our 

critics must do their part towards rendering every traveller an Irving 
in manner and a Colton in matter." — Literary and Theological Review. 

" We perceive that the public press, as well as common rumour, is 
universally speaking in terms of decided and strong approbation of 
Mr. Colton's work. The attention it has excited, and the commend- 
ation it is receiving, are, perhaps, unrivalled for a work of the kind, 
in the space of one week after its publication." — New-York Observer. 

"Of Four Years in Great Britain we have heard but one uni- 
versal expression of approbation. Indeed, its pleasing and unaffected 
style, its simple and unpretending relation of facts and impressions, 
and its short and pithy descriptions, render it agreeable to every 
reader ; and to an American the adventures and opinions of a country- 
man in and with regard to Old England, must be peculiarly interest- 
ing. Its sentiments on religion, and particularly with regard to 
church establishments, are gratifying to a Christian and liberal-minded 
community — and the politician may gather from its details of British 
resources, politics, and jurisprudence, much useful information." — 
Brooklyn Advertiser . ..-*• 

" Let those who want to know what Great Britain is, fro'fn the 
throne down to menials of the lowest condition, what are the fruits 
of her monarchy, her aristocracy, her church and state — let those 
who wish to have set before them lively and graphic pictures of 
society, of men, of manners, of things, so as to see them without the 
trouble and expense of going abroad — let those who are fond of trav- 
elling with the traveller, of seeing with his eyes, of hearing with his 
ears, and of enjoying with him the agreeable things of town and 
country — in England, Scotland, and Ireland — read this book. We 
did not think so much could be said of Great Britain which we did 
not know. Mr. Colton has made it all a fresh and new story. It is 
a contribution for which the public will thank him."— National Intel- 
ligencer. 

"This work bears intrinsic evidence of candour. Yet it is to be 
observed, and much to the author's credit, that to spy out the naked- 
ness of the land has by no means been his object. If he saw much 
to censure, he has good sense enough and gentlemanly feeling, to 
know that censurable points are not the most interesting materials 
whereof to make a useful book. An entertaining book he has 
assuredly made — eminently so." — New-York Times. 



Cotton's " Four Years in Great Britain." iii 

" Mr. Colton seems to have possessed such excellent judgment in 
finding out scenes and objects worthy of a traveller's attention — so 
much tact in avoiding the hackneyed and commonplace — and he de- 
scribes what he saw with such vivacity ; and more than all, he has 
so many personal anecdotes to tell of his own adventures among 
beggars, and coachmen, and landlords, and peasants, and gentlemen 
and ladies, and he tells them with so much point and good humour, 
that the reader feels as much at home with him as though he were 
an old acquaintance. One thing we like him for especially ; and 
that is, for giving such copious details as he does of scenes, and per- 
sons, and classes of society, out of the common routine of travellers 
in England ; and this, of course, is to be ascribed in a great measure 
to the length of time employed in picking up his knowledge. Four 
years in England are enough to furnish materials for a dozen vol- 
umes ; it may easily be conceived, then, how richly two volumes 
must be filled, where such an ample stock of recollections existed. 
In a word, we like Mr. Colton's book, and we think all other readers 
will like it too." — New- York Evening Star. 

" We have looked through these volumes with a deeper interest 
than we had anticipated in opening them, and we lay them down 
with the impression, that they are destined to exercise a most salu- 
tary influence on the state of public opinion in this country — an in- 
fluence never more needed than at this time, when the criticisms of 
British officers on half-pay, curates wanting parishes, female specu- 
lators who have failed in making their fortunes among us, as well as 
actresses who have succeeded, have nearly frightened the timid, the 
thoughtless, the vulgarly genteel, from their propriety, and driven 
them to the conclusion that there must be something wrong in the 
very constitution of society on this side the Atlantic, or there could 
not be so great ado about it. To all such we urgently recommend 
the perusal of Mr. Colton's book, with the confident anticipation that 
it will afford a radical cure for their diseased fancies. The author has 
returned to this country purely and exultingly an American. On the 
great questions of liberty and absolute political equality as contrasted 
with monarchy and aristocracy — entire freedom and non-interference 
in religion as contrasted with a union of church and state — he is in 
heart and soul, in judgment and feeling, with his country and her 
institutions ; and his convictions are expressed with a manliness 
which contrast most forcibly with the ignorant and volatile gossip, 
the small witticism, and the gross outrage of domestic privacy and 
confiding hospitality, which have characterized the herds of English 
works on America. The vein of seriousness in which the whole is 
conceived will not impair the pleasure even of the habitually thought- 
less, while it will heighten the confidence of all in its statements, 
and their respect for its conclusions." — The New-Yorker. 

" This pleasing book reminds us sometimes of the simplicity of 
Goldsmith's Vicar, and sometimes of the sensitiveness of Sterne. 
Mr. Colton has much too that is solid and discriminating in his 
sketches ; and his style and character unfold so agreeably, that one 
feels, at length, as if in converse with a friend," — Southern Rose Bud. 

" Decidedly the best, most sensible, and entertaining description 
of English scenery, manners, antiquities, distinguished men, and 
political peculiarities, that has ever been published, in this country 
at least, is a work in two volumes, by the Rev. Calvin Colton." — 
New- York Commercial Advertiser and Spectator. 



iv Cohort's " Four Years in Great Britain." 

" The book differs materially and advantageously from ordinary 
memoranda of travels in this particular, that instead of giving a con- 
tinuous narrative of all his movements, necessarily embracing much 
tedious and uninteresting detail, he has made up his work somewhat 
after the fashion of a sketch book, in distinct chapters, each containing 
a description of some interesting scene, or incident, or person, or class 
of society. Mr. Colton has contented himself with describing what 
he saw in such language as any sensible, well-educated man would 
use, who had eyes to see, and a soul to feel withal, but no particular 
ambition to figure as a turner of magniloquent paragraphs, therein 
also differing materially from the multitude of tourists, who are mar- 
vellously given to ' gild refined gold and paint the lily.' " — New- York 
Mercantile Advertiser. 

" Two as pleasant, entertaining volumes as one mignt 

wish to read; and, strange to say, as strongly marked with novelty 
of detail as any other characteristic, after all the multitude of books, 
letters, and impressions, and descriptions, with which the public has 
been favoured for many years past by all manner of tourists. The 
principal cause of this freshness both of matter and manner is, that 
very thing which at first sight one would suppose most incompatible 
witnit, viz., the length of the author's sojourn among the people he 
describes. Ordinary travellers merely go scampering through the 
country, noting, of course, only the prominent points which he in 
the accustomed track. Mr. Colton was there four years, and had 
time to go looking for new things, and to make repeated and delibe- 
rate investigations of those of which others have given us merely 
the results of a few hurried glances. Mr. Colton's descriptions both 
of men and things are certainly very clever, lively, graphic, and enter- 
taining; and he has collected facts, political, statistical, &c, which 
are curious and valuable." — Morning Courier and New-York Enquirer. 

" Among the numerous works of this class, we have rarely met 
with any which we have read with more pleasure than the volumes 
now presented to our perusal under the above title. Candid in his 
opinions and judicious in his observations, the writer has brought 
together a large mass of information respecting those subjects which 
are most interesting to an American reader. The minuteness of his 
descriptions tends to impress very forcibly upon the mind those 
scenes of which he treats ; and, while looking over the different 
chapters in which Mr. Colton speaks of the coronation and other 
splendid sights of this kind, we can almost imagine ourselves a be- 
holder of the spectacle." — American Traveller. 

" We have read with pleasure ' Colton's Four Years in Great 
Britain.' It is an instructive and interesting work. The author 
exhibits much shrewdness and accuracy of observation ; and there 
is a uniform, moderate tone — an absence of exaggeration throughout 
the book, which ensures the confidence of the reader. The picture 
presented of the wealth, magnificence, pervading comfort, and civ- 
ilization of England is very striking. The extreme beauty and high 
cultivation of the country, the splendid relics of former times, the 
perfection of roads and coaches, the gorgeous pageantries of the 
most magnificent court of the world, the security of property an(f 
person, and the elegance and refinement of the higher classes of 
society, are all described and commented upon with the enthusiasm 
a nd delight which their contemplation is calculated to inspire in a 
benevolent and cultivated mind." — National Gazette. 



THOUGHTS 



RELIGIOUS STATE 



COUNTRY; 



REASONS FOR PREF.ER.RING EPISCOPACY. 



REV. CALVIN COLTON, 




NEW-YORK 



PUBLISHED BY HARPER &. BROTHER 
NO. 82 CLIFF-STREET. 



MDCCCXXXVI. 






[Entered, according to Act of Congress, in the year 1836, by 

Harper & Brothers, 
in the Clerk's Office of the Southern District of New-York.] 



Z6?Z 



CONTENTS. 



Introduction page 11 



CHAPTER I. 

Changing religious Connexions— New aspects of Religion in Amer- 
ica — Defects of Presbyter ianism and Congregationalism . . 21 



CHAPTER II. 

Consideration of the common and popular Objections to Episcopacy 
and to the general Economy of the Episcopal Church ... 77 



CHAPTER III. 

Consideration of Objections to the Liturgy, and to other Forms and 
Modes of Episcopal Worship 104 



CHAPTER IV. 

Consideration of the Claims of Episcopacy 145 

CHAPTER V. 

The new and extraordinary Religious state of the Country . .166 

CHAPTER VI. 

The proper Design and Value of religious Creeds in connexion with 

Church Polity and Government ]81 

A3 



INTRODUCTION. 



Inasmuch as it has been supposed by some, that the 
author of these pages has made certain demonstrations 
with his pen against that, which he now adopts and ad- 
vocates, it is not unlikely, that his consistency will be 
drawn in question. Admitting that he has manifested 
such an inclination, it can only be said, that he has 
changed his opinion, which is in part, the design of this 
book to set forth, with the reasons thereof. If he has 
written against, and in the conflict, or in any train of 
consequences, has been convinced, that his former posi- 
tion was wrong, the least atonement he can make is to 
honour what he now regards as truth with a profession 
as public and a defence as earnest, as any other doings 
of his on the other side. It is due to himself to 
say and to claim, that while he remained a Presbyte- 
rian, he was an honest one ; and it would be very 
strange, if he had never said or done anything to vindi- 
cate that ground. Doubtless he has. He may now 
be an equally honest Episcopalian; and charity would 
not require him to assert it. 

But the things referred to in the author's previous 
public statements, are not exactly what has been sup- 
posed. The author does not deny — he has given suffi- 
cient proof — that the existence and operation of the 
church establishment in England, or the union of church 
and state there— has been treated by him as an evil* and 



12 INTRODUCTION. 

a grievous one. Those who have been accustomed to 
read his communications in the columns of a New- 
York weekly journal, while he was in London, must 
have observed, that his later impressions on this and 
other kindred topics differed somewhat from the earlier ; 
that although he never ceased to regard the union of 
church and state as an evil, he became more and more 
convinced, that reform in this, as in other bad conditions 
of British society, to be safe must be slow ; and that it 
was impossible to sever church and state at a single 
blow, without great hazard to public interests — without 
dissolving society itself. He has in those communica- 
tions compared the union of church and state in Great 
Britain to the warp and woof of their clothing fabrics, 
and given his opinion, that, as the withdrawal of either 
part of such a work would destroy it, so an entire and 
instantaneous severance of the church from the state in 
Great Britain, as to all the ramifications and combina- 
tions of their union, would be equally ruinous and 
frightfully disastrous. From the earliest periods of 
their civilization, religion and the church have always 
been subjects of parliamentary legislation, and are inter- 
woven with the whole structure of society ; so that the 
jurisdiction ecclesiastical is a distinct department of the 
civil code, and requires the devotkn of a man's life to 
become an eminent lawyer or jffig& in the court of 
Doctors' Commons, London. It will be evident, there- 
fore, at a glance, that society thus constituted will not 
bear to have this all pervading element thoroughly 
ejected at once. It cannot be. But there may be re- 
form, so far as it operates to the disadvantage and op- 
pression of any class of the community ; and there 
should be. 

The author has ever felt and manifested a deep sym- 
pathy for those, who are oppressed by the operation of 
the church establishment of England. His sympathies 
carried him so far in his earlier communications on this 



INTRODUCTION. IS 

subject, as to find fault with the better and more exem- 
plary class of clergymen in the Church of England, 
when he thought their zeal for the establishment blinded 
them to a sense of justice towards Dissenters ; and 
when he saw them taking their stand against those de- 
grees of reform, which were necessary to remove the 
most obvious occasions of complaint. And he is of the 
same opinion still, though he no more doubts the hon- 
esty of these excellent men, or their sincere concern for 
the interests of religion, than he doubts the virtue of the 
standing order in the state of Connecticut, when they 
took their stand against the proposal to place all Chris- 
tian sects on an equal footing. The cases are precisely 
parallel ; and the same scene is now acting over in 
England. In the same manner as in Connecticut, both 
parties will be glad when they are through with it ; and 
it will be seen and admitted on all hands, that they who 
claim to support only the religion of their own choice, 
do it with good reason ; and that it is better for society 
to allow this privilege to all. 

It is possible, indeed, that in finding fault with those, 
who have set up the claims of the Church of England 
against these rights, the author may have indulged in 
expressions of disrespect for the church itself. It was 
very natural for an American to do so, when he saw the 
vices of such an establishment. But though he may 
have done this incidentally and in a slight degree, the 
main current and bearing of his strictures on that church 
have had respect to its character and operations, as a 
state institution. It must have been seen, that he opens 
and concludes his chapter on the Church of England, 
in his " Four Years in Great Britain," with a disclaimer 
against being supposed as meddling with the question of 
Episcopacy. His design in that collection of facts was 
to show the evils of uniting church and state, that it 
might serve as a warning to our country, so far as it 
might be noticed. If any persons may have identified 
2 



14 INTRODUCTION. 

these evils, or any part of them, with Episcopacy, it is 
not the author's fault ; he has never done it himself. 
That Episcopacy is the established Church of England, 
is an accident. Presbyterianism is the established re- 
ligion of Scotland, and of some parts of the North of 
Europe. So was it of England under the protectorate 
of Cromwell. No matter what had been the form of 
the established religion of Great Britain, in the same 
circumstances the results must have been substantially 
the same. It is not Episcopacy that has induced these 
evils, but the vicious and impracticable plan of uniting 
church and state for the benefit of society. 

There is an incidental, though important topic, brought 
under notice in these pages, the treatment of which in 
this place may also give occasion to arraign the author's 
consistency, viz. — revivals of religion. It is known, 
that while in England he wrote and published a book, 
as an advocate of revivals. By the fifth chapter of the 
present volume, it might seem, that he has altered his 
opinion. On one particular point of some importance 
in the theory of revivals, viz. special effort, he has 
changed his views ; and now believes, that uniform, 
well ordered, and persevering efforts, to rouse from leth- 
argy on the one hand, and on the other to attemper, 
guide, and control overheated excitements, is the best 
economy for the interests of religion and the salvation 
of souls. Formerly the author did think well of spe- 
cial effort, and has advocated the principle in his Eng- 
lish work on American Revivals ; but ' the excess to 
which it has been carried in this country, and its disas- 
trous consequences, have compelled him to pause, and 
in that item of opinion to modify his views. In com- 
pany with the great majority of Presbyterian and Con- 
gregational clergymen in this country, the author has 
always sympathized with that class of revivals, which 
he undertook to advocate in England ; and to this time 



INTRODUCTION. 15 

he has suffered no change of opinion in this partic- 
ular. 

But it is now placed beyond a doubt before the pub- 
lic, that the great majority of religious excitements in 
this country, called revivals, have entirely changed their 
character : they are not what they used to be. In the 
luthor's work on this subject, published in London, he 
took some notice of these new proceedings, and ex- 
pressed directly and indirectly his anxiety and diffidence 
in regard to them. Since that time his opinion has 
ripened to conviction, that they are undesirable and in- 
jurious ; and of course the peculiarities appertaining to 
them have in his mind fallen into a corresponding dis- 
respect. His opinion of revivals has not been changed ; 
it is the mode of originating and conducting them, which 
extensively prevails, from which he dissents. In the 
light of this explanation it will be seen, that there is no 
inconsistency between his present and former views on 
this great subject, with the single exception, already 
specified, of giving up the principle of special effort. 
He resigns the opinion in favour of special effort, prin- 
cipally in view of facts belonging to the recent religious 
history of this country ; and believes, that more can be 
accomplished for the cause of religion by a uniform 
than a fitful career. 

In another work, The Americans, by an American in 
London, the present author devoted a chapter to the re- 
moval of sundry aspersions, which in England had been 
cast upon the developments of religion in America, as 
he considered unjustly. He was called upon from the 
most respectable quarters, and consented. That effort, 
however, so far as it related to religion, was of the nature 
of an apology ; it was not an attempt to recommend or 
establish anything ; but to wipe away aspersions. There 
may be incidental betrayals of opinion ; but it was not 
an object to declare opinion as to the expediency of 
the practices, which had been scandalized. It was vir- 



16 INTRODUCTION. 

tually the proof of a negative ; that's all ; which ordi- 
narily is not an easy task. The author is not aware, 
that there is any ground for the charge of inconsistency 
in that quarter. He has not, however, taken the trouble 
of reviewing his own record ; but relies upon a pre- 
sumption based upon the object then in view. 

That an industrious caterer should be able to make 
an array of things, that have dropped from the author's 
pen, somewhat at variance with his present views, as 
brought out in this volume, is very possible. One prin- 
cipal object of these pages is to give reasons for a 
change of opinion. The author can never deny his 
own litera scripta, even though it be brought in to neu- 
tralize his own antagonist opinions. He has honestly 
given his reasons for an honest change in his views, in 
opposition to views formerly entertained with equal hon- 
esty ; and they must go for what they are worth. He 
can neither claim, nor solicit any indulgence, but the 
award of an honest public. 

Of one thing the author feels a good degree of con- 
fidence : — That none of his former friends will accuse 
him of a bad spirit, nor generally, if at all, of a want of 
fairness. Doubtless he may be open to criticism ; but 
not to the charge of having gone into the discussion of 
this subject under the influence of passion, or of feel- 
ing. He has simply laid down a comprehensive copy 
of his own thoughts and reasonings on the question, and 
delineated the path, from beginning to end, by which he 
came to the result. As few are led into such trains of 
reasoning independently of the influence of society, it is 
quite likely, that many minds will sympathize with the 
author, if not in all, yet in some of his thoughts. His 
object in all his statements has been, as far as possible, 
to keep upon ground that is common, so as to secure 
assent and conviction without the toil of argument. 
What everybody sees, they think they know ; and if a 



INTRODUCTION. 17 

book in their hands states what accords with their own 
observations, it is ordinarily more agreeable than that 
which is far fetched, and the truth of which is not so 
manifest at a glance. 

The author has adopted and cherishes with great 
fondness the opinion, that all differences about religion, 
its doctrines, and economy may be discussed in good 
temper — without disturbance of personal feeling or pub- 
lic tranquillity ; and if he has not exemplified this in- 
nocent spirit, it is not because he has not endeavoured 
to do it. His own conscience anticipates the award of 
moderation, at least, whatever may be thought of his 
reasonings. If anybody shall be able to point out a 
departure from this rule, it will be to him a subject of 
regret, and a proof that we " know not what manner of 
spirit we are of.' J For if he is confident of anything, 
it has been on this point. Not feeling anxious, it is 
hardly possible that he should have betrayed anxiety. 

The usual train of argument on this subject has been 
almost entirely omitted, with the exception of the fourth 
chapter — on the claims of Episcopacy ; and that makes 
no pretension to an argument in detail, but is merely a 
comprehensive statement of the current of the author's 
thoughts on the subject, suggesting rather than present- 
ing proof. The author's main design has been to ad- 
dress himself to the present time and to the present state 
of the religious public, in such manner and form, and 
with such developments, as may be appreciated without 
effort. He has proceeded on the principle, that there 
are certain things, which the public generally observe, 
and which, when brought out before them, will obtain a 
general verdict, that it is even so ; and that the public 
will perceive, that to be felt they only required to be 
stated. 

The pertinency of the last chapter to the general pur- 
pose of this volume, may not, perhaps, be so obvious 
at first sight. But as it was the use made of the prin- 
2* 



18 INTRODUCTION. 

ciple discussed there, in the religious connexion from 
which the author has separated, which constituted one 
of the leading causes of turning his attention to the 
subject and claims of Episcopacy, it was natural for 
him to notice it. It will be seen, also, that peculiar cir- 
cumstances of the present time have made it a subject 
of absorbing interest to the public. 

The author feels, that it is due to himself to observe 
distinctly, that in the comparisons he has made in the 
second chapter between Episcopacy and other religious 
institutions of the country, in the estimate of their com- 
parative powers, it is most remote from his design to 
depreciate the merits or importance of any of these or- 
ganizations. There is no one of them, that he has 
named, which he does not hold in high respect ; not 
one, which he does not regard as highly important in its 
place j not one, for whose prosperity he does not ear- 
nestly pray ; and he regards them all and many others 
not named, as providential developments of the religious 
enterprise and energy of the community. Any slight 
criticisms he may have made are not to be taken as de- 
trading aught from this high estimation and this praise. 
The author believes, indeed, that they will continue to 
undergo gradual changes, as they have heretofore done, 
for the better ; and wherein they have erred, their errors 
will be corrected. Their existence, progress, and in- 
fluence have demonstrated one great and practical pro- 
blem, viz. — How much may be accomplished by social 
organization and combined enterprise ; and the wisdom 
of experience will doubtless be turned to a profitable 
account. It may not be necessary, or even desirable, 
that each and all of these institutions should continue in 
the same form, or under the same name. Having re- 
solved the problem, of what can be done — or rather, 
that anything desirable may be accomplished by asso- 
ciation — they may themselves be resolved into other 
forms, or gradually merged into other institutions, as 



INTRODUCTION. 19 

may be deemed expedient. Some may be expanded, 
while others are contracted ; they may be increased in 
number, or diminished ; but the matter of power and 
influence is undoubtedly in them ; they would be good 
for nothing if it were not so. How that influence may 
be most safely invested and most securely applied, will 
of course be a question to be discussed and determined 
from time to time, as the exigences of society and the 
changes of opinion may require. To assume, that this 
point is not to be discussed, would be very imprudent. 
It is ever open, and will remain so. It is not the au- 
thor's object, in the chapter referred to, to settle this 
question ; but simply to remove a common and popular 
objection to Episcopacy, as involving too much power, 
by showing, that American Episcopacy has in fact less 
power, than these institutions. The author, however, 
is inclined to the opinion, that the lesson taught the 
church by these efforts, will be the means of rousing 
her to take that lead, with which she was originally com- 
missioned ; and that, when she shall show a willingness 
to do the work, it will be resigned to her hands. 

Although by a voluntary act the author separates him- 
self from his former brethren by an Ecclesiastical pale, 
he will not be divided from them for want of respect and 
affection. He can never forget who were his parents ; 
who were the teachers and guides of his youth ; who 
were his theological instructers ; who for many years 
were his brethren and fathers in " the ministry of recon- 
ciliation;" who were the highly valued and cordially 
esteemed acquaintances providentially and from time to 
time made in that circle ; who are the many, with whom, 
in this country and in England, he has been accustomed 
to sympathize on all Christian themes, and with whom 
he has often " taken sweet counsel" and prayed ; — from 
all these he does not — he cannot turn away ; but will 
still and ever be with them in heart, in faith, in prayer, 



20 INTRODUCTION. 

and as a fellow worker in the " kingdom and patience 
of Jesus Christ." To us all, " there is one Lord, one 
faith, one baptism" — even that of the Holy Spirit 
Though one may be " of Paul, another of Cephas, and 
another of Apollos," we are all " of Christ." We can 
agree to differ, in all that is unavoidable, without being 
unkind. If the author has offended in any word of 
these pages, he will indeed be sorry. He has tried not 
to do so, and will believe that he has succeeded, till it 
shall otherwise be proved. His principles he has been 
obliged to maintain ; but his friends he will never cease 
to respect and love. 

C. COLTON. 

New-York, May, 1836. 



REASONS, &c. 



CHAPTER I. 

Changing Religious Connexions — New aspects of Religion in 
America — Defects of Presbyterianism and Congregationalism. 

Changing one's religious connexions is not in high 
credit. Ordinarily there does not seem to be much, if 
any good resulting from it, either to the public, or to in- 
dividuals ; not unfrequently, and perhaps in the majority 
of instances, where it occurs within the range of Chris- 
tian sects, there is positive evil. 

To renounce any form of paganism for any form of 
Christianity, will be approved by Christians, at least ; 
to pass from one Christian sect to another, is an indi- 
rect censure on that which is left behind, and a compli- 
ment to that which is adopted ; the latter is gratified, 
the former feels injured. One has gained what the other 
has lost ; but the public, the world, even in a religious 

point of view, has gained little — perhaps nothing it 

may have suffered. It is doubtless better, for the most 
part, that accessions to the best and most useful forms 
of Christianity should be made from those, who have 
not attached themselves anywhere. All such increase 
is a positive gain to the body of Christians, and to so- 
ciety. In this way the true church of God may ulti- 
mately, and without violence — without disturbance even 
among the different sects who claim to be right — absorb 
the world. 



22 REASONS 

It is not very natural — nor can I with my present 
views feel that it is very desirable — for frequent trans- 
fers to be made from one section or pale of the Christian 
community to another, for any other reason than the 
imperative demands of conscience. Then it is suitable, 
and if credited, will not in any case be dishonourable, 
nor injurious to the general interests of religion, except 
in peculiar circumstances. 

The transfer of lay members of Christian societies 
from one to another, is comparatively of less importance, 
though not without influence. But when ministers 
change their relation, their conspicuous standing before 
the public makes an impression. The public is in some 
measure and for a moment startled. It is undoubtedly a 
responsible step, and ought to have good and strong rea- 
sons to support it. 

I frankly confess, that, had not my pastoral relation 
been providentially broken up, and motives led me abroad, 
it is very likely I should not have been shaken or dis- 
turbed on this question. It is true, indeed, that the 
same events in the United States, which were the im- 
mediate occasion of challenging my attention to this 
subject, would necessarily have come before me. But 
I could not have viewed them in the same light ; I could 
not have been surprised by them ; it is possible, that in 
company with scores and hundreds of my ministerial 
brethren, I might have fallen into the same current, and 
sympathized with those transactions and occurrences, 
which are now rather painful, than agreeable to contem- 
plate. 

But at the very moment when these events were in 
the incipient stage of their career, or before their proper 
character had been developed, I was removed to a dis- 
tant position — to London. Before I had been there nine 
months, I became the expounder and advocate of Amer- 
ican revivals of religion before the British public — a 
very presumptuous office, as some perhaps might think. 
But I was led into it, first, by yielding to special and 
earnest solicitations to preach on the subject ; and next, 
by complying with similar requests to give the substance 



FOR EPISCOPACY. 23 

of those lectures to the public. But it was revivals of 
the original type, which I advocated ; revivals, in the 
midst of which, when a child, my own heart had been 
touched with the power, and kindled with the affections 
of religion ; revivals, where the pastors were the sober 
guides of inquiring minds, praying with and for them ; 
where reason and judgment were never shocked, but 
enlightened and left upon the seat of their influence, 
while conscience was probed and challenged to the per- 
formance of its appropriate office ; revivals, of a charac- 
ter to be remembered with respect, but now, I fear, 
seldom witnessed, by reason of a spurious and unhappy 
leaven, so widely diffused over the land, which, in all 
religious excitements, prompts and too often succeeds in 
introducing extravagant and disastrous measures. My 
faith in revivals was strong ; for I had grown up, and 
laboured as a minister, in the midst of them ; and with- 
out anticipating the unhappy results of the application 
of new and extreme measures to public religious ex- 
citements, I of course ventured upon ground, which in 
present light I should have trodden with more reserve 
and caution. 

When I returned to this country in the spring of 1835, 
I had not been here long before I discovered that Amer- 
ica was another world than that, which I had left behind 
me in 1831. Of course I mean principally in a reli- 
gious point of view ; I might add in some others — in 
part gratifying, in part painful. But at present I have 
only to do with the religious features and aspects of the 
country. 

When T had concluded to go abroad in 1831, being 
one day in conversation with a ministerial brother on the 
advantages and disadvantages of foreign travel, he inti- 
mated, as a common impression, " that it is prejudicial 
to the piety and Christian character of our ministers to 
visit England and the Continent. Indeed," said he, " it 
sometimes spoils them." I confess I was a little mor- 
tified at the expression of an opinion, which seemed to 
me so much the offspring of a narrow and weak mind. 
As if God and his grace are not the same everywhere ; 



24 REASONS 

as if the increase of knowledge could be purchased only 
at the expense of virtue ; and therefore ignorance is the 
safest ! I had been home but a few days before I 
heard a Reverend gentleman confess to the presiding 
officer of one of our Anniversaries at New-York, in his 
speech on the platform, " Sir, I have been guilty of the 
sin of going abroad !" The admonition served upon me 
four years previous was very naturally suggested by this 
confession. 

Be this as it may, a righteous imputation or an un- 
worthy prejudice — and if a prejudice, not very honoura- 
ble to our country — it is doubtless true, that foreign travel 
enlarges the scope of one's vision, and gives him new 
views of men and things. Whatever may be the gen- 
eral fact, it can be owing only to a defect of virtue in 
him, if it does not fit him for a better and more useful 
sphere at home, whenever he shall return to it. If he is 
a statesman, he ought to be a wiser and better states- 
man ; and if he is a patriot, there is little doubt that he 
will be so. If he is a literary and scientific man, it 
ought to inspire him to greater diligence in his pursuits ; 
and it can scarcely fail to have such an influence. If 
he is an artist, let who will laud the inspirations and suf- 
ficiency of a self-taught genius, a visit to the princi- 
pal capitals of Europe is indispensable to his highest 
possible attainments. If he is a Christian, or a Chris- 
tian minister, I see no necessary reason in experience, 
or within the range of my observation, why, with the 
world before him, with his Bible in his portmanteau, with 
the ocean or the land, town or country, as his place of 
prayer, his Christian graces should not be improved and 
invigorated, with the increased advantages of that en- 
largedness of mind, which a knowledge of the world, 
seeing it as it is, affords him. He ought to have a 
higher and a stronger character, and be better qualified 
for influence and doing good, wherever he may be. 

If, however, it be assumed that the model of Christian 
and ministerial character, intellectual and moral, which 
is the unavoidable doom of the narrowest possible sphere 
of action and observation, is of course and always the 



FOR EPISCOPACY. 25 

best ; and that a proportionate deterioration of character 
is the necessary consequence of every degree of exten- 
sion given to that sphere, other things being equal, 
why, then, there is no more to be said, inasmuch as an 
admitted axiom cannot be contested. 

With regard to myself, I confess, that one of two 
things must have been true on my return to my native 
land — either that the very civil and courteous augury 
of my friend and brother had come to pass in my own 
person, viz. that " going abroad had spoiled me," or else 
my country was spoiled. I do not mean, however, that 
my country was spoiled in everything, nor wholly spoiled 
in that particular to which I allude. But I do mean, 
that the Presbyterian and Congregational denomina- 
tions of Christians, to which I had ever been attached, 
and in which I felt the deepest interest, seemed to me, 
to a very great extent, lying under the blighting desola- 
tion of the new and extravagant measures, by which re- 
ligious excitements had been attempted and managed on 
the one hand, and of endless and bitter theological con- 
troversy on the other. I will not say, that I was shocked, 
because it came before me gradually ; I was partly pre- 
pared for it by what I had heard ; yet I had not con* 
ceived the extent of the evil. 

It was impossible I should not pause over this mel- 
ancholy picture, as I approached h% and was about to 
tome in contact with it. I had been providentially and 
for a time eradicated from American society, and had 
returned to plant myself again in its bosom. And it was 
the Christian ministry, in which I wished and felt it my 
duty to be engaged. But almost the entire mass of the 
body of Christians to which I belonged, was pervaded 
with One or the other of two great evils, and their cog- 
hate ramifications — to me evils — : from which niy taste^ 
my habits, my feelings, my whole soul revolted : extrav- 
agance and controversy. It seemed as if I Was indeed 
" spoiled" for enjoyment or usefulness in that connexion. 
For the first time in my life, driven by the considerations 
of these great and afflicting results staring me in the 
face, I began to question the expediency and adequacy 
3 B 



26 REASONS 

of that system of church organization, which had no* 
kept out these evils, and apparently could neither rem- 
edy nor abate them. 

It is singular, and singularly true, how inconveniences, 
difficulties, and embarrassments, inherent in a system, 
and necessarily growing out of it, may be borne for years, 
perhaps through life, and the cause not be apparent to 
those who suffer these disadvantages. They are set 
down as evils of the human condition — -the lot of man — 
of which all must have their portion in some shape. 

So had I always been accustomed to view the evils 
of Presbyterianism and Congregationalism — for it cannot 
be denied that there are some, and not a few, of a grave 
character, in each of these systems. The moment that 
my attention was challenged to the defects of these sys- 
tems, as separate wholes, in view of the present state 
and prospects of religion in our country, it was natural 
and unavoidable for the mind to recur to past experience. 
All that I had observed, enjoyed, suffered, as a member 
of the Presbyterian community,, and in the experience 
of a Presbyterian clergyman for many years, came un- 
der review in each particular item for a purpose to me 
entirely new : it was to prove the system — and so far 
as I was able, to do it in the light of comparison. It is 
true, I had experience on one side, and little else on the 
other but theory and observation. So far, indeed, as 
the forms of public worship are concerned, I had be- 
come quite used to them in England ; my prejudices 
against them, so far as I had any, and which were never 
strong, had been principally subdued. To these forms I 
could easily be reconciled ; nay, I had discovered in them 
many comparative advantages ; had enjoyed much satis- 
faction in the use of them ; had even attained to no in- 
considerable degree of complacency in them ; and in this 
particular, was nearly " spoiled." 

The abuses and enormities of the English church es- 
tablishment my eyes were open to : I had seen and felt 
them ; had sympathized with those who are oppressed by 
them ; but my own good sense, what little I have, as I 
think will be the case with every sober man, had distin- 



FOR EPISCOPACY. 27 

guished between Episcopacy and this accident — between 
its own proper organization and this adventitious alliance 
— between its forms of worship and its political connex- 
ion with the state in Great Britain. This relation, in 
my view, is not natural, but unnatural, and no less unfor- 
tunate ; and although, in the estimation of the world, this 
form of Christianity is vitiated, and necessarily suffers 
on that account, sober, reflecting, and sensible minds 
will discriminate. 

Late, and in many respects inconvenient, as it might 
seem for me to agitate this question, I felt that, in the 
existing circumstances of our country and of the world, 
it should be viewed as a great public question. Inde- 
pendent of its claims as binding on the conscience, or at 
least as more satisfactory, I first came to its considera- 
tion in the light of expediency. Formerly — and I know 
not that my confidence had been materially shaken, cer- 
tainly not so much so as to induce me to entertain the 
idea of change — I had thought that Presbyterianism was 
the best organization. But when I returned from abroad 
after an absence of four years, a period most prolific in 
rapid, important, and momentous developments of Ameri- 
ican society, political and religious, and standing in all the 
additional light of a distant point of observation, it can- 
not be a subject of wonder, it was natural, unavoidable, 
that these new, and in many respects painful events, 
transpiring in the experiment, and history of the Presby- 
terian church, should bring my mind to a pause, as I ap- 
proached and felt myself coming in contact with the 
reality. Everybody felt and acknowledged, that it was 
bad, unhappy, and threatened to be ruinous. 

Of course, if nothing had suggested a re-examination 
of the principles of Presbyterianism, or shaken my con- 
fidence in them, as compared with the principles and 
operation of another system, these occurrences, viewed 
only in the light of misfortunes, should have bound me 
stronger to my former connexion, and resolved me in 
company with my brethren to redeem it or die with it. 
It would be unmanly, pusillanimous, to desert a good 
cause merely because it is in difficulty. But in the case 
b 2 



28 REASONS 

pf the leading Christian and Protestant sects of our court-? 
try and of the world, they are all interested in the same 
great cause ; they acknowledge each other as brethren, 
although they appear under separate standards. It is 
optional with every Christian to resolve in his own con- 
science what denomination he will attach himself to, and 
no other has a right to complain of his choice. In the 
exercise of the same prerogative he may transfer his re- 
lation from one to another : he does not desert the cause - % 
he only moves and acts in a different corps of the same 
catholic host. 

Of late years, especially since I have been abroad, I 
have been led to an examination of different systems of 
society, civil and religious, and to a consideration of their 
comparative merits. Had I remained a pastor in one 
place, it would have been impossible for me to make 
that comparison of Presbyterianism with other systems, 
which, coming as I did from a distant position, it was. 
equally impossible for me not to make, especially in 
Yiew of the facts which suggested it ; and having got 
Tapon this, inquiry, the practical operation of Presbyterian- 
ism in all its parts and as a whole, as it lay before me 
in the experience of many years, came at once and una- 
voidably under review. I had seen it in all its forms, 
and in the practical operation of all its principles, in a 
pastoral life of ten years, and from the lowest to the 
highest court, comprehending the powers and practice 
of the church Session, of Presbytery, of Synod, and of 
the General Assembly. I was intimately concerned in 
the revision of the statutes of the Presbyterian church, 
as a member of the General Assembly for two years, 
while that business was in hand. I have sat as mod- 
erator of different courts employed in public investiga- 
tions and trials under these laws, in all, many weeks, 
not to say months, and in some instances several days 
in succession. 

Of course, all Presbyterians consider the business of 
these courts, from the lowest to the highest, necessary % 
and so have I been accustomed to consider them. But 
I think I may safely appeal to the experience of every 
Presbyterian clergyman, that for the most part the bus*- 



FOR EPISCOPACY. 29 

ness of these courts is unedifying, uncomfortable — and 
none more so than that of the General Assembly. Nor is 
it the experience of one particular year, as being attributa- 
ble to adventitious circumstances, but of year after year, 
and it aggravates with the advance of years. As if a 
church were a civil, and not a spiritual polity, it has 
seemed to me, that the principle of governing by the 
letter of the law has too much superseded a moral in- 
fluence.. Although professional counsel is prohibited, a 
lawyer seems as necessary to manage a case of discipline, 
and carry it through the different courts of the Presbyte- 
rian church, as in criminal processes before civil tribu- 
nals. It would doubtless be a great saving of time and 
of bad feeling, if lawyers were admitted, and no others 
were allowed to make an argument, or have to do 
with testimony, except as jurors. I have known a case 
of discipline, in the trial of which I sat as moderator, in 
the two lower courts, in all between two and three weeks, 
which went up to the General Assembly a third time, on 
account of some little informality of proceeding, having 
been twice remanded, burdening the records of every 
court, and occupying much of their precious time in each 
hearing, but which was after all so plain, that the wags 
of the town where the offender lived, and not without 
reason, sent me a message, as moderator of Presbytery, 

begging that we would not turn Mr. out of the 

church into the world, for the world were afraid to have 
him in it ! I mention it merely to show how law has 
become a sad evil in the Presbyterian church. In my 
experience I have ever found it to be so ; and yet, in 
the maintenance of the system, there seems to be no 
remedy. A case of discipline, originating in a private 
quarrel, which might be decided by the voice of a pastor 
with an hour's consideration, with justice to the parties 
and to the satisfaction of the public, is liable to annoy 
and vex the whole Presbyterian church of the United 
States for a succession of years, merely because there 
is so much law. 

There is another case and application of law, assumed 



30 REASONS 

to be proper and expedient in the Presbyterian chuicBy 
which seems at this moment to threaten its existence. I 
mean the guarding of the creed to all the nicety of its 
minute, grammatical, and verbal distinctions. Nothing, 
as it seems to me, can be a greater abuse of creeds, and 
of Christian associations under their forms, than that any 
brother shall be deemed competent to call another to ac- 
count, and, by forcing his public trial, subject him to 
censure, merely because he may happen to think a little 
differently on some one point of doctrine ; or because, 
though he professes to hold the doctrine, he may explain 
it in a different way. Nothing is more evident than that 
a common creed, branching out into numerous and minute 
specifications, can never be held, on this principle, even 
by any two minds, not to say a thousand, or many 
thousands ; because no two minds can be found so con- 
stituted and so trained as to think so exactly alike. If 
subscription to religious creeds, in their common forms, 
be understood to go farther than to profess — This is in 
general a satisfactory expression of my views, and I can 
cheerfully associate and act with those who hold these 
doctrines — or something like this — I know not how creeds 
can ever, in good conscience, be made use of by large 
associations of Christians. I will venture to say, that 
no sect of Christians, as a body, ever yet came nearer 
than this in their belief, as a matter of fact ; nor can I 
conceive it possible, while the human mind remains the 
same. $*'■■. 

He that attempts to bring any' two minds to a perfect 
agreement in the nicest grammatical, verbal, and philo- 
sophical construction, and in every specific item of an 
ordinary religious creed, ought to have the power of 
working miracles ; for it would be a miracle. How much 
more to bring three minds to such an agreement, or ten, 
or a hundred, or a thousand I It is setting up a rule, 
which must necessarily prevent all associations of Chris- 
tians ; and which, if enforced, will as certainly dissolve 
any association, that does exist. And yet, if I do not 
mistake, this is virtually the rule, the principle of asso- 
ciation, which has from the beginning been asserted in 



FOR EPISCOPACY. 31 

the Presbyterian church ; which has been gaining ascend- 
ency ; which has recently been sanctioned by the Synod 
of Philadelphia ; which is now pending before the Gen- 
eral Assembly ; and which, as might have been expected, 
has greatly disturbed the peace, and threatens to bring 
the entire fabric of that great denomination, if not to the 
ground, in all probability to a schism. 

These, as they have long appeared to me, are certainly 
great and material defects — faults — in the constitution 
and practice of the Presbyterian church. I have sub- 
mitted to them of necessity, because I had never till re- 
cently entertained the thought of alienating myself from 
that connexion. I need not say, that they are features 
directly opposed to the character of the Episcopal church ; 
and therefore, in these particulars, I have a decided pref- 
erence to the latter. I have attained to the full convic- 
tion, that the episcopal system, in contradistinction from 
these elements of organization and from these practices, 
is altogether best. 

But there are other things, appertaining to the pastoral 
office, prerogatives, relation, and practice, which have 
also come under my consideration, in my review of this 
great subject, having once engaged in it under the influ- 
ence of misgivings, as to the expediency of maintaining 
my former connexion. Under this head the ground is 
nearly or quite common, excepting only some difference 
in form, between Presbyterians and Congregationalists. 
In church organization, or polity, it is known, that these 
two denominations differ materially, not to say, radically. 
Of course, the faults I have just noticed, growing princi- 
pally out of the forms and operation of ecclesiastical 
polity, jurisdiction, and control, are, for the most part, 
wanting in the history of Congregationalism. It must be 
confessed, that Congregationalists are not embarrassed 
with an excess of law — with a uniform, received, and 
established code, formed into a book of statutes — enforced 
verbatim et literatim by a supervision from which there 
is no escape — and on principles not unlike the adminis- 
tration of civil courts. They have, indeed, their PlaU 



REASONS 






forms- — but they stand as platforms, so far as they are 
used — so far as the feet have not stepped, or slid off; 
but they are not brought up in the array of judicial au- 
thority to compel adherence in every item, or to exclude 
from communion. They are indeed quoted by the learned 
as precedent — as authority worthy of respect — and they 
are held in respect, so far as they have not been laid out 
of sight and forgotten. Theological teachers and other 
influential divines, who wield a sway over public opinion, 
have raised a controversy in New-England, as is well 
known, based on nice distinctions, of the same type with 
that, which at present agitates the Presbyterian church ; 
and wanting only the power to enforce discipline on the 
points in question, the disputes are characterized by a 
zeal scarcely less ardent, than the warmth and determina- 
tion of their brethren at the South. The Congregation- 
alists at the East, as seems to me, are as much wanting 
in common standards, liberally maintained, as Presby- 
terians are removed to the other extreme of creeds in 
form, most rigidly supported and minutely enforced. The 
former contend without a conventional rule ; the latter 
stand upon the rule, let what will come of the spirit. I 
pretend not to determine which is more in the right theo- 
logically — or perhaps I should say, philosophically, for a 
great deal of the difference is merely philosophical — but 
both are in the wrong practically, first, in having too 
much, or too little, of a common creed and of law ; next, 
in making too much, or too little of them ; and lastly, in 
their modes of treatment in relation to supposed and 
declared evils. Truth, safety, and edification lie mid- 
way between the two. 

But, to the subject suggested in the opening of the last 
paragraph — the pastoral office, prerogatives, &c. In this 
capacity I have had ten years experience in the Presby- 
terian connexion, having filled it during that period in 
form ; have supplied congregations an additional time of 
two or three years ; was educated a Congregationalist, 
and have officiated as a clergyman in that way several 
transient periods. I am, perhaps, as well acquainted 
with one, as with the other, and do not perceive, that the 



FOR EPISCOPACY. 83 

pastoral relation and prerogatives vary much between the 
two, if we except the form. The Presbyterian pastor 
has a Session of ruling Elders, associated with him for 
advice and pastoral government, each one of whom has 
an equal voice with the pastor, except that the latter is 
ex officio moderator. In Congregational churches, offi- 
cers called Deacons, and sometimes a Standing Com- 
mittee are the associate council with the pastor, and have 
an influence nearly or quite tantamount with that of the 
Presbyterian Session of Elders ; but this influence is not 
so uniform, or so well defined, and depends more upon 
adventitious circumstances. It is rather the influence 
of men than of office ; and I have known it to be carried 
far beyond that, which is ordinarily assumed by a Session. 

The grand objection, which I have to make to these 
systems, so nearly alike, as ordinarily found in practice, 
is, that the pastoral office is robbed of its primitive, 
legitimate, essential, reasonable influence. If any should 
refuse to concede to me what is implied in the word prim" 
itive, I will not here insist upon it, although I think so. 
Or if legitimate is objected to, let that go, rather than 
raise a discussion, for which I have no space ; only 1 
would not be understood as conceding to an opponent the 
argument that might be based upon these terms. I dis- 
pense with them simply on the ground that it is an his- 
torical argument, which, for my present purpose, would 
cost more than it is worth. I purposely avoid all learned 
research, and design to rely upon obvious, generally ad- 
mitted, practical principles — principles tested by the com- 
mon operations and developments of society. Say, then, 
that these systems rob the pastoral office of its essential 
and reasonable influence. 

It may happen, now and then, that a Presbyterian or 
Congregational pastor is too much of a man, not to ac- 
quire that influence essential to his greatest usefulness 
in spite of this intermediate barrier; or it may as often 
happen, that a session, or the deacons, or the committee, 
may be enlightened and reasonable enough to yield a 
proper influence to their pastor, and not embarrass his 
legitimate operations, and thus circumvent and impede 
b3 



34 REASONS 

his usefulness. But it is for things in general, that we 
are to view such a question ; it is the common results 
of a system, and not its exceptions, which are to be 
brought to the test of it. 

The common talk and known confessions of Presby- 
terian and Congregational clergymen throughout the 
country, on this point, especially in their own circles, 
with which I am too well acquainted to be an incompe- 
tent witness, places the matter beyond a question, so far 
as their own experience and their sense of it may be 
taken in evidence. These associates in the pastoral 
office — for such is virtually their standing — generally 
claim to be wise in counsel, and they claim to have their 
share. Of the work, of course they do nothing. They 
may be honest and good men, and very pious ; but in 
most churches they are men of little intellectual culture ; 
and the less they have, the more confident and unbending 
are they in their opinions. If a minister travels an inch 
beyond the circle of their vision in theology, or startles 
them with a new idea in his interpretation of Scripture, 
it is not unlikely that their suspicions of his orthodoxy 
will be awakened. If he does anything out the common 
course, he is an innovator. If, from the multiplicity of 
his cares and engagements, he is now and then obliged 
to preach an old sermon, or exchange more than is agree- 
able, or does not visit so much as might be expected, he 
is lazy. For these and for other delinquencies, as ad- 
judged by these associates, it becomes their conscientious 
duty to admonish him. He who is appointed to super- 
vise the flock, is himself supervised. " I have a charge 
to give you," said a deacon to me once, the first time 
and the moment I was introduced to him, after I had 
preached one or two Sabbaths in the place — and, as it 
happened, it was the first word he said after we shook 
hands — adding, '.'I often give charges to ministers." I 
knew him to be an important man, and the first in the 
church ; but as I had nothing at stake there that depended 
on his favour, I could not resist the temptation of reply^ 
ing to him in view of his consequential airs, " You may 
use your discretion, sir, in this particular instance ; but 



FOR EPISCOPACY. 35 

I can tell you that ministers are sometimes overcharged." 
However, I did not escape. 

It seems to be a principle in Presbyterian and Congre- 
gational churches, that the minister must be overlooked 
by the elders and deacons ; and if he does not quietly 
submit to their rule his condition will be uncomfortable. 
He may also expect visitations from women to instruct 
him in his duty ; at least, they will contrive to convey to 
him their opinions. It is said of Dr. Bellamy, of Beth- 
lehem, Connecticut, who was eminently a peacemaker, 
and was always sent for by all the churches in the coun- 
try around, for a great distance, to settle their difficulties, 
that having just returned from one of these errands, and 
put out his horse, another message of the same kind came 
from another quarter. " And what is the matter," said 
the doctor, to the messenger. " Why," said he, " Dea- 
con has — " " Has ? — that's enough. There 

never is a difficulty in a church but some old deacon is at 
the bottom of it." 

Unquestionably, it is proper, wise, and prudent, for 
every minister to watch and consult the popular opinion 
around him, in relation to himself, his preaching, and his 
conduct. But if a minister is worthy to be the pastor of 
a people, he is also worthy of some confidence, and ought 
to receive deference. In his own proper work he may 
be helped, he may be sustained, but he cannot be in- 
structed by his people ; he cannot, in general, be in- 
structed by the wisest of them. Respectful and kind 
hints, from competent persons, he may receive, and 
should court — he may be profited by them. But if he is 
a man fit for his place, he should receive that honour that 
will leave him scope, and inspire him with courage to 
act a manly part. A Christian pastor can never fulfil his 
office and attain its highest ends, without being free to 
act among his people according to the light of his con- 
science and his best discretion. To have elders and 
deacons to rule over him, is to be a slave — is not to be a 
man. The responsibilities, cares, burdens, and labours 
of the pastoral office are enough, without being impeded 
and oppressed by such anxieties as these. In the early 



36 REASONS 

history of New-England, a non-conformist minister, front 
the old country, is represented to have said, after a little 
experience on this side of the water, " I left England to 
get rid of my lords, the bishops ; but here I find in their 
place my lords, the brethren and sisters ; save me from 
the latter, and let me have the former." 

It has actually happened within a few years last past, 
in New-England, and I believe, in other parts of the 
country, that there has been a system of lay visitation of 
the clergy for the purpose of counselling, admonishing; 
and urging them up to their duty ; and that these self- 
Commissioned apostles, two and two, have gone from 
town to town, and from district to district of the country, 
making inquisition at the mouth of common rumour, and 
by such other modes as might be convenient, into the 
conduct and fidelity of clergymen whom they never saw ; 
and having exhausted their means of information, have 
made their way into the closets of their adopted proteges, 
to advise, admonish, pray with and for them, according as 
they might need. Having fulfilled their office, they have 
renewed their march, " staff and scrip," in a straight- 
forward way, to the next parish in the assigned round of 
their visitations, to enact the same scene ; and so on, till 
their work was done. 

Of course they were variously received, though for the 
most part, I believe they have been treated civilly, and 
their title to this enterprise not openly disputed. There 
has been an unaccountable submission to things of this 
kind, proving, indeed, that the ministers thus visited, were 
not quite manly enough ; or that a public opinion, author- 
izing these transactions, had obtained too extensive a 
sway in their own connexion, and among their people, to 
be resisted. By many, doubtless, it was regarded as one 
of the hopeful symptoms of this age of religious experi- 
ment. 

I have heard of one reception of these lay apostles,' 
which may not be unworthy of record. One pair of 
them — for they went forth " two and two," and thus far 
were conformed to Scripture — both of them mechanics, 
and one a shoemaker, having abandoned their calling to 



FOR EPISCOPACY. S7 

engage in this enterprise, came upon a subject, who was 
ftot well disposed to recognise their commission. They 
6egan to talk with him : " We have come to stir you up." 
'' How is the shoe business in your city V said the cler- 
gyman to the shoemaker, who was the speaker. For it 
was a city from which they came. The shoemaker 
looked vacant, and stared at the question, as if he thought 
it not very pertinent to his errand, and after a little > 
pause, proceeded in the discharge of his office : " We 
have come to give your church a shaking." " Is the 
market for shoes good ?" said the clergyman. Abashed 
at this apparent obliquity, the shoemaker paused again ; 
and again went on in a like manner. To which the cler- 
gyman : — " Your business is at a stand, sir, I presume j 
I suppose you have nothing to do." And so the dia- 
logue went on : the shoemaker confining himself to his 
duty, and the clergyman talking only of shoes, in varied 
and constantly shifting colloquy, till the perverse and 
wicked pertinacity of the latter discouraged the former; 
and the shoemaker and his brother took up their hats, to 
" shake off the dust of their feet," and turn away to a 
more hopeful subject. The clergyman bowed them very 
civilly out of doors, expressing his wish, as they depart- 
ed, that the shoe business might soon revive. Of course, 
these lay apostles, in this instance, were horror-struck ; 
and it cannot be supposed they were much inclined to 
leave their blessing behind them. 

I believe I do not mistake in expressing the conviction,' 
that there are hundreds, not to say thousands, of the Pres- 
byterian and Congregational clergy, who will sympathize 
with me thoroughly in these strictures on the encroach- 
ments of the laity upon pastoral prerogative ; who groan 
under it ; who feel that it ought to be rebuked and cor- 
rected, but despair of it ; and who know that their use- 
fulness is abridged by it to an amount, that cannot be esti- 
mated. It can hardly be denied, I think, that the preva- 
lence of this spirit has greatly increased within a few 
years, and become a great and alarming evil. This in- 
crease is owing, no doubt, to the influence and new 
practices introduced into the religious world by a certain 
4 



38 REASONS 

class of ministers, who have lately risen and taken upon 
themselves to rebuke and set down as unfaithful all 
other ministers, who do not conform to their new ways, 
or sustain them in their extravagant career. 

It would be unjust, if it should be supposed, that I 
would claim for the clergy an exemption from responsi- 
bility to public opinion ; that I would desire to see them 
independent of the people ; that I would deny the popu- 
lar right to choose their own pastors, and consequently to 
eject them mediately from their places for any good 
and sufficient reason. And of course this right involves 
the corresponding and essential prerogative of forming 
and expressing their opinion of a pastor in their service. 
But this may be done without encroaching at all upon the 
appropriate pastoral prerogatives. All experience of all 
ages and all countries proves, that a reciprocal depend- 
ance of pastor and people is most salutary, for both par- 
ties and for society. All I claim for the clergy is a 
standing and a respect that shall secure them from the 
assaults of impertinence, and interpose an effectual bar- 
rier against the rage of licentiousness on the one hand, 
and those sudden sallies of fanaticism on the other, which 
cannot fail to annoy their minds, while undefended, and 
which too often render abortive their best endeavours to 
discharge their duty to the souls of men, by prostrating 
their influence among the people of their charge. The 
clergy of the United States, of all denominations, are the 
purest men of their class in the world ; they are generally 
pious and faithful men, devoted to their work ; they sel- 
dom ask anything more than the respect due to their 
office, with a competent maintenance ; and it cannot be 
denied, that these reasonable claims ought to be award- 
ed. Doubtless they will be. Nevertheless, there is a 
leaven extensively diffused through the religious commu- 
nity, that is opposed to them ; and the tendency of which 
is to prostrate the appropriate standing and influence of 
the clergy. I hope, indeed, and pray, that this leaven 
may soon be ejected, or spend its energies ; though I have 
my fears it will be lasting. I am clearly of opinion, that 
if%ill waste itself sooner by attempting a diversion of 



FOR EPISCOPACY. 39 

the public mind under the operation of a religious sys- 
tem, uncongenial, and well-guarded against its influence, 
than by oppugnation ; rather by relying upon the sobriety 
and good sense of the community, than by direct efforts 
at eradication. This spirit is too powerful in this and 
other forms, to be resisted in the ranks where it has at- 
tained such ascendency and influence. Direct opposi- 
tion only invigorates it. But the sober part of the com- 
munity can never — will never fall in with it ; but will 
seek repose, and avail themselves of protection, in some 
form of Christianity, where they can hereafter rest se- 
cure from such invasion. 

There is another serious evil in the Presbyterian and 
Congregational denominations, which has attained to the 
consequence of an active and highly influential element 
in these communities. I refer to the excessive amount 
of labour that is demanded of the clergy, which is under- 
mining their health, and sending scores to their graves 
every year, long before they ought to go there. It is a 
new state of things, it must be acknowledged, and might 
seem hopeful of good, that great labours, and high devo- 
tion to the duties of the Christian ministry in our coun- 
try, will not only be tolerated, but are actually demand- 
ed, and imperatively exacted. At first glance it is a most 
grateful feature. But when the particulars come to be 
inquired into, it will be found, that the mind and health- 
destroying exactions now so extensively made on the en- 
ergies of the American clergy, particularly on these two 
classes I am now considering, are attributable, almost 
entirely, to an appetite for certain novelties, which have 
been introduced within a few years, adding greatly to the 
amount of ministerial labour, without augmenting its effi- 
ciency, but rather detracting from it. Sermons and meet- 
ings without end, and in almost endless variety, are ex- 
pected and demanded; and a proportionate demand is made 
on the intellect, resources, and physical energies of the 
preacher. He must be as much more interesting in his 
exercises and exhibitions, as the increased multiplicity 
of public religious occasions tend to pall on the appetite 



40 REASONS 

of hearers. Protracted meetings from day to day, and 
often from week to week, are making demands upon min- 
isters, which no human power can sustain ; and where 
these are dispensed with it is often necessary to intro- 
duce something tantamount, in other forms, to satisfy the 
suggestions and wishes of persons, so influential, as to 
render it imprudent not to attempt to gratify them. In 
the soberest congregations, throughout nearly all parts of 
the land, these importunate, and, without unkindness, I 
am disposed to add, morbid minds, are to be found — often 
in considerable numbers. Almost everywhere, in order 
to maintain their ground, and satisfy the taste of the 
times, labours are demanded of ministers in these two 
denominations, enough to kill any man in a short period. 
It is as if Satan had come into the world in the form of 
an angel of light, seeming to be urging on a good work, 
but pushing it so hard as to destroy the labourers by over- 
action. 

The wasting energies — the enfeebled, ruined health 
■ — the frequent premature deaths — the failing of minis- 
ters in the Presbyterian and Congregational connexions 
from these causes, all over the country, almost as soon 
as they have begun to work — all which is too manifest 
not to be seen, which everybody feels that takes any in- 
terest in this subject, — are principally and with few ex- 
ceptions owing to the unnecessary, exorbitant demands 
on their intellectual powers, their moral and physical 
energies. And the worst of it is, we not only have no 
indemnification for this amazing, immense sacrifice, by a 
real improvement of the state of religion, but the public 
mind on this subject is vitiated ; an unnatural appetite 
for spurious excitements, all tending to fanaticism, and 
not a little of it the essence of fanaticism, is created 
and nourished. The interests of religion in the land are 
actually thrown backward. It is a fever, a disease 
which nothing but time, pains, and a change of system 
can cure. A great body of the most talented, best ed- 
ucated, most zealous, most pious, and purest Christian 
ministers in the country—not to disparage any others — 
a body which in all respects will bear an advantageous. 



FOR EPISCOPACY. 41 

comparison with any of their class in the world, is 
threatened to be enervated, to become sickly, to have 
their minds wasted and their lives sacrificed, out of sea- 
son, and with real loss to the public, by the very means 
which prostrates them, even though we should leave out 
of the reckoning the premature end to which they are 
brought. This spectacle, at this moment before the 
eyes of the wide community, is enough to fill the mind 
of an enlightened Christian with dismay. I have my- 
self been thrown ten years out of the stated use of the 
ministry by this very clause, and may therefore be entitled 
to feel and to speak on the subject. And when I see 
my brethren fallen and falling around me, like the slain 
in battle, the plains of our land literally covered with 
these unfortunate victims, I am constrained to express a 
most earnest desire, that some adequate remedy may be 
applied. 

As a people we have been too fond of novelties ; 
flushed with apparent, transient success, we have given 
reins to rash experiment ; and the excesses and extrava- 
gances into which large portions of the Presbyterian and 
Congregational bodies have been pushed by ruthless 
hands, have thrown the air of sobriety over the modes 
of operation usually practised by one of the largest de- 
nominations of our fellow Christians, which twenty years 
ago we in our wisdom were accustomed to regard in the 
light of extravagance, not to say fanaticism. It is a sin- 
gular fact, that the Methodists — whom I name only with 
respect — have in their uniform career been left far behind 
in all those things, which formerly were looked upon in 
them as great excess. Our only remedy now is to allow 
fanaticism to burn out its own fires by letting it alone ; 
the fuel cannot always last ; and to rely upon the good 
sense and sobriety of the community in a course of inde- 
pendent operations. 

It is but a little while since I visited an insane hos- 
pital, and wandered through its cells and more public 
rooms. I wa3 struck with the predominance of religious 
mania. Those most annoying to me, as a visiter, and who 



42 REASONS 

talked the most, and would follow us as far as permitted, 
were of this class. They were generally innocent ; but 
the utterance of their wild vagaries, all connected with 
religion, was melancholy — affecting. When I went into 
the male department, and mingled with a large group of 
the patients in one room, to some of whom I was fornix 
ally introduced by the keeper, what was my astonishment 
on meeting there a former ministerial brother and inti- 
mate associate ! He was once a settled clergyman in 
my own neighbourhood, highly respected for his talents, 
and esteemed for his exemplary Christian virtues ; he 
had many times occupied my pulpit, and been a guest at 
my house ; I had respected and loved him. The mo- 
ment his eye caught mine he turned away. I called him 
by name, offered my hand, which he accepted only 
because he could not well avoid it. He was inclined 
to be taciturn. At my request he took a chair, and I 
seated myself by his side to talk with him. His pride 
was evidently touched, when, after a separation of years, 
our former intimacy rushed upon his mind, he found him- 
self in my presence, and the tenant of such a place. He 
wept ; and the tear that rolled down his cheek under an 
effort to suppress his emotions — as I readily apprehended 
the cause from his manner — suddenly roused my own 
sympathies, and I found myself overtaken by the same 
weakness. And we who, in former and brighter days — 
to him brighter — had rejoiced and prayed together, here, 
in this prisonhouse of maniacs, himself a maniac, wept 
together. 

I asked him about his family. He shook his head, 
and replied, " I don't know." He had a book in his 
hand, kept his eyes upon it, and continued fumbling its 
pages. But as I had inquired about his family, he thought 
he must ask about mkie, and did so. I said, " I have 
none ; you know my wife is dead." " Oh, yes," said 
he ; " but I thought you might have married again." 
He was reluctant, however, to engage in conversation, 
and I could get but little out of him. Had I not found 
him in that place, nor known anything of his history, I 
do not think that his deportment, as a stranger, would 



FOR EPISCOPACY. 43 

have impressed me that he was deranged, but only dish> 
clined to conversation. 

I learned, upon inquiry, that he had been there some 
three or four years ; that his mind had been upset in 
consequence of having engaged with excessive zeal in 
the religious excitements, which have lately character- 
ized our country, especially in protracted meetings ; that 
towards the close of his public career, his zeal and labours 
were so extraordinary, as to have procured for him in 
many minds the reputation of a prophet ; that at last he 
run completely wild, and was brought to this place a 
perfect maniac ; that for the first two or three years of 
his confinement he was innocent towards others, but made 
himself a most offensive and loathsome being, and was 
shockingly profane and blasphemous ; but for the last 
six months had been gradually developing symptoms of 
returning sanity. " I really believe," said the keeper to 
me, " from his deportment towards you, that if it were in 
your power to visit him, he would soon be well. Can 
you not do so 1 and I will bring him out when you come, 
and give him the best chance." It was painful to me, that 
my engagements forbade a compliance with these benevo- 
lent suggestions, and yielding to this appeal. I left the 
hospital under the dominion of overwhelming and inde- 
scribable emotions. And is this, thought I, one of the 
consequences of the fanaticism, that has been raging in 
my native land ? 

This unexpected occurrence has induced me to em- 
brace all convenient opportunities of inquiring into the 
different species of mania, which prevail in our insane 
hospitals. From personal observation, except in the 
scene just described, I can say little ; but I am so credi- 
bly informed as for the present to rest under the convic- 
tion, that religious mania is greatly the prevalent species 
in the land ; and a Christian gentleman of the highest 
respectability, intimately conversant with this subject, 
has told me that it comprehends a numerous class. I 
feel inclined to give much credence to this statement, 
from the recent religious history of our country, and from 
the known susceptibilities of ouy nature under those 



44 REASONS 

startling and astounding shocks, which are constantly 
invented, artfully and habitually applied, under all the 
power of sympathy and of a studied, enthusiastic elocu- 
tion, by a large class of preachers among us. To startle 
and to shock is their great secret — their power. 

Religion is a dread and awful theme in itself. That 
is, as all must concede, there are revealed truths belong- 
ing to this category. To invest these truths with terrors 
that do not belong to them, by bringing them out in dis- 
torted shapes and unnatural forms ; to surprise a tender 
and unfortified mind by one of awful import, without 
exhibiting the corresponding relief which Christianity 
has provided ; to frighten, shock, and paralyze the mind 
with alternations and scenes of horror, carefully conceal- 
ing the ground of encouragement and hope, till reason is 
shaken and hurled from its throne, for the sake of gaining 
a convert, and in making a convert, to make a maniac— 
as doubtless sometimes occurs under this mode of preach- 
ing, for we have the proof of it — involves a fearful 
responsibility. I have just heard of an interesting girl, 
thus driven to distraction, in the city of New-York, at 
the tender age of fourteen, by being approached by the 
preacher after a sermon of this kind, with a secretary by 
his side, with a book and pen in his hand, to take down 
the names and answers of those who by invitation re- 
mained to be conversed with. Having taken her name, 
the preacher asked, " Are you for God, or the devil 1" 
Being overcome, her head depressed and in tears, she 
made no reply. " Put her down, then, in the devil's 
book !" said the preacher to his secretary. From that 
time the poor girl became insane ; and in her sim- 
plicity and innocence has been accustomed to tell the 
story of her misfortune ! 

How far the opinion I have lately heard reiterated, of 
the existence of a multiplicity of cases of religious ma- 
nia, originating in this manner, may be owing to an 
odium, naturally produced even by a few such instances — 
or whether facts of this kind have not yet been long 
enough before the public to create such an odium, I can- 
not pretend to say. That they are calculated to do in- 



FOR EPISCOPACY. 45 

jury to the cause of religion, when viewed as the result 
of such a system, is sufficiently evident, I have lately 
seen some notices of a professedly philosophical work, 
written by a gentleman of the medical profession, 
analyzing, as I suppose, the operation, and discoursing 
on the results of these and other religious extravagances, 
and of religion generally ; and favouring, as seems to be 
understood, the principles of deism. I have not read the 
book, and probably shall not, as I can easily conceive 
what is probably the substance of it ; nor am I surprised 
at its production. A philosophical and skeptical mind, 
that is in the temper of its constitution oblique and un- 
generous enough to form a judgment of Christianity from 
these extravagant and fanatical exhibitions, could easily, 
with such data, and confining investigation to this limited 
field, construct an argument, tending to show, that the ef- 
fects of religion on the mind and general health are bad ; 
and such, we are given to understand, is the argument 
of this book. Extremes beget extremes ; and the late 
history of religion in our land is exactly calculated to 
produce such a book as this. The superstitions and enor- 
mities of the Roman Catholic church gave birth to what 
is commonly called French infidelity. The fanaticism 
of 1 our country, if it should extend itself widely, and pre- 
vail long, would not probably create an infidelity so 
fierce, because it is not imposed by authority ; but it 
would bring religion into general contempt. 

There is yet one other objection I feel to the economy 
and practice of Presbyterian and Congregational churches 
— an objection which has been gaining strength in my 
mind with the increase of years : I mean the mode of ad- 
mission to full communion. 

I am aware there is not a perfect uniformity, either in 
one or the other of these large denominations. In both, 
however, the terms and mode generally prevalent are 
nearly as follows : In the first place, it is expected of a 
candidate, that he shall be able to make profession of a 
hope, that he has been born again — regenerated by the 
Spirit of God. This is a primary condition, and very 



46 REASONS 

properly so, if we except the mode of examination and 
profession most in use. In the practice of nearly or 
quite all the churches, with which I have been acquaint- 
ed, amounting to some hundreds, and scattered over the 
face of the land, in town and country, the candidate ap- 
pears before the pastor and his session of elders, or dea- 
cons, or committee-men, as the case may be ; and the 
first point of examination is to ascertain whether he is a 
child of God by regeneration. It is generally supposed, 
that this fact must be known to the subject by some re- 
markable states of mind, such as religious awakening and 
anxiety on account of sin ; being led on from one stage 
of conviction to another by the Spirit of God, in the light 
of his truth, of which the individual must have been sen- 
sible ; that the time of the new birth is especially memo- 
rable in the experience of the subject, on account of the 
greatness of the change, from anxiety to - peace, from 
doubt to hope, from fear to confidence, from the unhappi- 
ness of unbelief to the joys of faith, from convictions of 
sin to a sense of forgiveness, from terrors of law and 
of eternal justice to a persuasion of deliverance from that 
state and to vivid and clear expectations of a heavenly 
inheritance, from actual condemnation in sin to actual 
justification by faith, &c. &c. It is supposed that the 
candidate can give a minute history of all these states of 
mind, as well as of his former unbelief and carelessness ; 
and it is ordinarily expected. If his present life is ex- 
emplary, and consistent with a public profession of reli- 
gion, though he cannot recollect such remarkable events 
in his own history, in whole or in particular, he is ordi- 
narily approved and accepted ; though some pastors, with 
their sessions, are very strict on this point, and assume, 
that the time, place, and circumstances of the new birth 
must have been manifest to the subject. This examina- 
tion is more or less public, often before the whole church, 
any member of which is entitled to question the candi- 
date ; it being assumed, that the church is a society in 
close and intimate fellowship, and that every member has 
a right to be satisfied with the character and belief of ev- 
ery other member. They are supposed to be acquainted, 



FOR EPISCOPACY. 47 

or to have the right of acquaintance, in all each other's 
feelings and views as Christians ; and this acquaintance- 
ship is earnestly recommended. 

Having been satisfied on the great point of the new- 
birth, the candidate is then examined particularly as to 
his knowledge and belief in all the articles of the creed. 
Under this head I have always noticed, that the lay offi- 
cers, and some other members, are disposed to be very 
particular ; especially on those points which they deem 
most essential to orthodoxy, or which with them are fa- 
vourite points ; and it is remarkable how they select 
those, which are most difficult of apprehension, and which 
have most embarrassed the minds of learned theologians 
— as if children, youth, and other ignorant persons — ig- 
norant in theology — could be expected to make an intel- 
ligent profession on the highest and most abstruse points 
of Christian doctrine ! Or as if these examiners them- 
selves were perfectly at home in such a field ! 

The candidate being approved, as a theologian, the 
next step is being publicly propounded on the Sabbath, 
from the pulpit, before the whole congregation of the 
people, to stand on a limited probation, whether any ob- 
jections shall be made. If no objections are thrown in, 
which is seldom done, the candidates are called out in 
the most conspicuous place before the people usually 
present at public worship, the confession of faith is read 
by the pastor for their assent, article by article, and a 
solemn covenant is entered into, first, between the candi- 
dates and God the Father, Son, and Holy Ghost ; and 
next, between the church and candidates— -after which 
the pastor publicly inducts them into full communion. 
If they had not been baptized in infancy, this ordinance 
is administered immediately before reading the covenant. 
Every church, thus associated, is regarded as an Eccle- 
siastical commonwealth, with its pastor, and session to 
supervise, teach, guide, and govern them ; bound to watch 
over each other, implying the right and duty of each 
member to have an eye on the conduct of every other, as 
may be convenient ; and from this association no mem- 
ber can be disconnected, except by a regular transfer to an- 



48 REASONS % 

other church ; or by being formally tried and cut off for 
unworthy conduct ; or by death. In some parts of the 
country there are slight variations from these terms and 
this mode of admission ; but the principles of association 
are generally uniform. 

To this mode I object. 1. Because it requires an ex- 
tent of learning, which few persons possess, but who not- 
withstanding may give sufficient evidence of Christian 
character, and of a fitness for admission to the sacra- 
mental ordinances. It is forcing one and the same test 
on all minds, which in the nature of things cannot be 
equal — certainly not in the state of society. A common 
test for the moral affections — for the heart — is proper ; 
but so high, so strong a test of mind — of intellect — is 
preposterous, when it is considered, that the church of 
Christ must be composed of such a variety of intellectu- 
al character. 2. I object to it, because, in various forms 
and by public exposure, it brings the feelings of candi- 
dates* which ought rather to be protected, to a painful, un- 
profitable, and injurious trial. The mode of examination 
is of this character ; but more especially the coming out 
required before a public assembly of all the people on the 
Sabbath, and the professions and engagements made in 
that place. Few persons, especially delicate females 
and others not accustomed to public gaze, can pass 
through these ordeals, without experiencing most painful 
sensations of a class, from which, one would suppose, 
that very religion they are there required to profess, 
properly and kindly entertained in the hearts of those who 
prescribe and authorize these transactions, ought to save 
them. It is a violence to those proprieties, and to that 
composure of mind, which are desirable, and which ought 
to be maintained and protected in the social state. I am 
aware it is supposed by many, that the religious affec- 
tions, warranting an approach to the Lord's table, ought 
to be str«ng enough to surmount this painful ordeal ; and 
that it is a suitable test of Christian character. But I 
cannot but dissent from such a position, and am free to 
declare, that it seems to me a false and injurious test. 
3. I object to it, because I am forced to believe, that 



FOR EPISCOPACY. 49 

Christ and the members of his body, the church univer- 
sal, are connected with and constituted in him only and 
alone through his appointed ministry ; and that this mode 
is a constitution, or organization, superadded by man. It 
divides Christians into separate, and in the case of the 
Congregationalists, independent commonwealths ; where- 
as the true church, in my opinion, is one and universal. 
Every Christian, that has been baptized and publicly re- 
cognised as such by an authorized ministry, is a member 
in full ; and his membership is constituted solely and 
alone through the ministry ; and not by association with 
other members. 4. I object to it, because in all states 
of society, the theory, on which this mode, comprehend- 
ing all its parts from beginning to end, is based, is vicious 
in its application. 

It is vicious, because it gives to laymen, under the 
name of elders and deacons, a pastoral supervision and 
authority, for which they are generally incompetent, and 
which always embarrasses the proper pastoral prerogative, 
rendering it imperfect, inefficient, and often in a great de- 
gree nugatory, A theory, that constitutes lay members 
authoritative examiners of candidates for admission to 
the ordinances, is preposterous, unless they have been ed- 
ucated for the ministry, and are competent to exercise its 
functions. For it may happen, that a candidate shall 
know a thousand times as much as his examiner, and not 
unfrequently does, except as sensible and well-educated 
men, wishing to connect with the church of Christ, refuse 
to submit themselves to an ordeal so obviously improper. 
Can it reasonably be expected 1 A pastor of a Congrega- 
tional church in London, of the highest respectability for 
his piety and talents, told me, that in the history of his pas- 
toral engagements, he had had many — very many hearers, 
who gave the most satisfactory evidence of Christian 
character, and who wished to join his church, but could 
never submit to the mode ; and yet the Churches of this 
denomination in England have far less formidable obsta- 
cles of this kind than in America. He confessed it was 
a defect in the system, and he could not find fault with 
those who kept away on that account. He said, if he 
5 c 



50 REASONS 

were a layman himself, he could never submit to it, so 
long as the church of Christ was open to him, where this 
most objectionable mode could be avoided. If it be ad- 
mitted, that the rich man's soul, or one who, for his su- 
perior talents, or refinement, or any other reason, takes 
a high rank in society, is worth as much as the poor 
man's soul, I know not why insuperable obstacles — to 
him insuperable — should be placed between him and the 
ordinances of Christianity, unless it can clearly be shown, 
that it is enjoined by Divine authority. Universally have 
I found this part of the constitution of the Presbyterian 
and Congregational churches in the way of superior and 
cultivated minds : First they cannot submit to such ex- 
aminers ; and next, they cannot submit to such a mode 
of entrance. Some, I know, call it — " taking up the 
Cross." But this is cant, and will be found only in the 
mouths of those persons, who themselves have so little 
of humility, as to aspire to an influence, with which the 
Head of the Church never invested them. We must 
take society as it is, and men as they are ; we are bound 
to have respect to these considerations, unless the ex- 
press command of Christ intervene. 

Again, this theory is vicious, because it sets up Chris- 
tians into independent commonwealths, and thus destroys 
the unity of the church. A Christian, duly received 
into the church, has, in my view, a right to Christian or- 
dinances all the world over, wherever an authorized 
minister can be found, who sees sufficient reason in his 
own conscience and best discretion to dispense them to 
the applicant ; and no lay member, or association of 
such members, can lawfully forbid it. 

It is vicious, and false, too — I may add unscriptural 
— because it interferes with personal and private rights, 
and violates a constructive principle of Christianity, by 
authorizing impertinence, and setting up one member of 
the church over another, as a supervisor of his private 
conduct, when both may be strangers to each other, or 
whatever be their relative character and condition in so- 
ciety. If the principle recognised in the covenant of 
" mutual watch and care" were attempted to be carried 



FOR EPISCOPACY. 51 

out, it would set society on fire, or rend it asunder. A 
man in the lowest condition of life is thereby authorized 
to look into the private concerns of the highest, and de- 
termine upon his conduct, and rebuke him, if he sees 
lit. The servant may rise to judge his master, and the 
maid her mistress. The son may excuse himself from 
his obligations of respect to his father ; and the daugh- 
ter may come out against her mother. None of the 
common and sacred relations of society could be main- 
tained on this principle, if it be supposed, that persons in 
all these relations are members of the same church, as- 
sociated under a solemn covenant to rebuke a fault 
wherever they see it, and consequently to treat every 
one according to his personal merits, themselves being 
judges, each for himself. Could any theory of society 
be more false — more unscriptural 1 The reason why it 
does little hurt, is because it is seldom put in practice. 
Society could not tolerate it for a moment. 

It is vicious, also, as being defective— not only as it 
disappoints the ends for which it was devised — but be- 
cause it makes that state of things worse, the evils of 
which it was designed to remedy. The grand purposes 
of this theory, in the minds of its inventors, doubtless, 
were to have an orthodox and pure church, and to bar 
from the Lord's table unworthy communicants. As to 
orthodoxy, no matter what may be the terms of admis- 
sion, it will still be — "like priest, like people." The 
people cannot know more than what they are taught, or 
do better than they are instructed. The fact undoubt- 
edly is, that not one in ten have an intelligent under- 
standing of the creed they subscribe to and profess in 
such cases. It is, therefore, at best a false pretension ; 
and cannot be other than injurious to the minds of those 
concerned. As to purity in the maintenance of disci- 
pline, bad members will always get in ; and when once 
in, under such a constitution, it is next to impossible to 
get them out, unless their vices are most flagrant ; and 
even then, as all experience proves, it agitates the church, 
destroys its peace, stands in the way of all edification 
foi the time being, and every separate case is generally 
eg 



52 REASONS 

long protracted. A hard way of getting into such a 
community always makes a hard way of getting out. 
From all my experience and observation, it is a sore and 
distressing eviL But let the visible connexion of Chris- 
tians with their Divine Head be through his ministers, 
and through them alone — as I humbly think was the 
primitive constitution of the church — and its very sim- 
plicity commends it as a reasonable presumption, that it 
was so — and then all this fictitious machinery could not 
exist, to be shaken, and almost thrown to the ground, by 
every bad member, that happens to constitute a part of 
it. As to the purpose of debarring unworthy communi- 
cants by this device, every minister that has been a pas- 
tor of such a community, knows well, that he has too 
many of them there in spite of this pale. Nay, he knows 
he has them because of it. They have got in, and they 
cannot get out. They know they ought not to be there, 
on the principles of the association, having discovered it 
too late ; and so does their pastor. Besides, the pastor 
sees many without more worthy to have the places of 
many within ; but trammelled by the rules of the society, 
it is impossible to remedy the evil. Those without, that 
are worthy to be communicants, cannot come in, because 
they are too diffident, or too modest to make such pre- 
tensions ; and the unworthy within, must stay there, for 
the same reason, that the rules will not let them out 
The pastor ordinarily discovers and knows, that if all 
these barriers were thrown down, other things being 
equal, he could bring around the Lord's table a far more 
worthy class of communicants from the ranks of bap- 
tized and credible believers, by the simple use of his 
own proper authority, as a minister of Jesus Christ. 

The system is vicious, as a whole : it embarrasses 
the ministry in all its forms and diodes of operation, and 
disappoints its aims and ends ; it sets up a complicated, 
inconvenient, unmanageable machinery, which is hard to 
keep standing so as to command respect, much more to 
keep going so as to do good. There is virtually, as 
seems to me, more power exhausted on the machinery 
jtself to keep it in order, than on the world to bring it 



FOR EPISCOPACY. 53 

into connexion with it. It repulses men and women of 
exemplary Christian lives, who are assumed not to be 
Christians by the application of these terms, and are re- 
garded and treated as belonging to the world — but whose 
influence is most important to the Christian cause — 
and sometimes more important than that of all in connexion 
with such an organization in a given place. It en- 
courages and invites meddling in the affairs of others, 
and to sit in judgment on others' characters, by an ele- 
mentary principle of the association ; it deposites the 
ministerial and pastoral prerogative, or the disposal and 
control of it, in the hands of the laity, inasmuch as it 
can never be used without their voice expressed in as- 
sembly. 

It would hardly be believed, that this system has 
tacitly, and to all intents and purposes robbed the 
Christian ministry of its distinctive and peculiar powers 
— viz. of keeping up the Church of Jesus Christ ; for 
it must be admitted, that these powers, so far as the 
keeping up of a visible form is concerned, are in the 
sacraments ; and the sacraments, according to general 
usage, are lodged in these organizations. I believe it 
would commonly be regarded as a violation of usage 
and of propriety — and of course of fundamental princi- 
ple — if the sacraments should be administered inde- 
pendently of them. Ministers may preach where they 
can find hearers ; but the church and its sacraments are 
in these associations. A pastor is not even necessary 
to constitute a church. This machinery has absorbed 
all controlling power, and the ministry is an accident. 
That which was first, has come to be last. It seems 
never to be imagined, that there is any departure in all 
this from apostolic usage, and that the entire order of 
primitive organization is reversed. Christ gave his 
sacraments to his ministers — to the apostles — that in 
the use of them they and their successors might main- 
tain the visible forms of his kingdom. But in this sys- 
tem the sacraments and the control of them are held by 
organizations of laity, and the ministry are obliged to 
ask leave to take and to use them ! It would be a cen- 



64 REASONS 

surable irregularity, if they should presume to recover 
this power, to use it at their own discretion, and on their 
own official responsibility. It is morally impossible, as 
their society is now constituted in connexion with the 
people. 

In all points of view, therefore, the theory' of this 
system is most unfortunate in its application : the min- 
istry is robbed of its primitive powers ; virtually there 
is no ministry ; their feet and hands are bound in chains ; 
they are entirely subject to the popular will. 

The history of this incredible change — incredible but 
for the fact, that stares the world in the face — is per- 
fectly manifest. First, the reformation from Popery, in 
some of the forms into which it branched, went further, 
as all such violent changes are apt to do, than simply 
to reject what was bad — which was the ground of con- 
troversy — and demolished much that was good. Be- 
cause the Pope, and the fictitious hierarchy, of which 
he was the head, had assumed too much of power, the 
reformation did not indeed dissolve the Christian minis- 
try, but only rescued by scarcely saving it ; and lodged 
it in some fragments of the Reformed Church. With 
some, who are nice and conscientious, not only as to the 
most probable primitive organization of the Christian 
ministry, but also as to its historical and uninterrupted 
descent, Presbyterian ordination is doubtful, at best ; 
and as to myself, on a re-examination, it has proved un- 
satisfactory. I am inclined to the belief, that nothing 
but the strong bias of education, and winking at defects 
of argument in the pride and strength of a long-cher- 
ished opinion, can make it satisfactory. As to Congre- 
gationalism, I say it with the greatest respect for all of 
that denomination, with whom I have been associated, 
believing them to be honest as I myself was — though 
as it happened, I was ordained a Presbyterian* — I have 

* If it be admitted, that Presbyterian ordination is valid, and Con- 
gregational not, the former in the United States is to a considerable 
extent vitiated by the fact, that Presbyteries have been erected and 
composed of Congregational ministers, if not exclusively, yet princi- 



FOR EPISCOPACY. 55 

come at last to the conviction, that the Nonconformists 
and Independents of England broke down and dissolved 
the Christian ministry, so far as themselves were con- 
cerned ; and consequently doomed all their descendants 
in the United States to the same predicament. In the 
contest against prelatical ascendancy, and other vices 
of the English church, both as an establishment and 
as an overstrained Episcopacy — which were grievous 
enough, and which are still grievous — the Nonconform- 
ists and Independents, in dissolving their connexion and 
seeking redress, and in the passion of the time, lost their 
respect for a ministry that was so unfriendly and op- 
pressive to them, went off into an extreme, and declared 
against and renounced all the rights and claims of Epis- 
copacy — resolving themselves into the original elements 
of society, so far as Ecclesiastical organization is con- 
cerned. Of course, if it be admitted that there must be 
an uninterrupted descent of the Christian ministry, it 
was lost as to that form, in which history attests it had 
previously existed. It is known that high Presbyterians 
do not respect the Independent, or Congregational minis- 
try, as valid. In England, for the most part, they do not 
themselves respect it on account of derivation, but only as 
being recognised by the people. To this day, in that 
country, the public notices of the setting apart of Congre- 
gational ministers to their respective charges, are inten- 
tionally and uniformly expressed simply as a recognition 
— thereby formally .apudiating and disclaiming the idea 
and rite of ordination, Or consecration. In this there 
is no mistake, as all their public notices of the 
kind will show. And it is perfectly evident, that the 
term recognition is adopted as declarative of a principle, 
in opposition to consecration. This is consistent, and 
proves a consciousness, and is itself an open and public 
confession, that a descent of the ministry is not claimed, 

pally ; so that it may have happened, and in all probability has hap- 
pened, that ministers imposing hands, as Presbyterians, for Presbyte- 
rian ordination, were every one of them ordained as Congregational- 
ists. Though I cannot affirm, yet I suspect that such was the case 
in my own ordination by the Presbytery of Niagara in 1817. 



56 REASONS 

and that all pretension to consecration is in principle 
disclaimed. 

To make thorough work in this change, and to main- 
tain consistency, the pastor is required to be a member 
of his own church, or association, on a footing of equality 
with all other members ; and his superiority, as pastor, is 
merely nominal and influential. In principle the associ- 
ation can at any time degrade him, and put another mem- 
ber of their body — if they deem him better qualified, or 
if he is more agreeable to them- — over his head and in 
his place. From such a decision there is no appeal, as 
all these congregations are in principle and professedly 
Independents — that is, independent of each other's con- 
trol. Such a change, according to custom, would indeed 
require another recognition by an assembly of pastors for 
public purposes. But I believe it would be true to say, 
that this recognition, as it is always called, is a mere 
matter of form, to render the choice and appointment 
more imposing and influential — and that it is not required 
by any other consideration. Of course, in principle, the 
ministry is nothing. It originates in the popular will ; 
ft is set up and put down by the popular will ; and is 
merely influential, as the accidents of society may fa- 
vour it. 

The Congregational ministry of New-England has in 
fact a greater importance before the public ; there is 
what is called an ordination in the constitution of the 
pastoral relation, and in the conferring of power to ad- 
minister the sacraments ; and generally it is not admit- 
ted — certainly not in practice — that a church, or associa- 
tion of Christians, has power to make, or unmake minis- 
ters ; but it is done by a council of pastors and lay del- 
egates, which is viewed in the light of a Presbytery. As 
no occasion has existed in this country, as in England, 
for keeping up that public and formal disclaimer of a con- 
stituted ministry, above and independent of the laity, the 
practice has gradually gone into desuetude, and the prin- 
ciple into repose ; and there is now a pretension at least, 
and generally, I believe, an admission of a ministry above, 



FOR EPISCOPACY. 57 

and in some degree independent of the people. But 
there can be no mistake as to the origin — as to the der- 
ivation of this ministry. Though the accident of cir- 
cumstances has permitted it to rise into greater impor- 
tance, that consideration does not affect the history, by 
which it has come down, or the source from which it is 
derived. However, the same elementary principle is 
still asserted on the part of the laity, and is still in prac- 
tice, viz. the pastor is considered a member of his own 
church, in the sense of lay membership ; and many 
churches require a formal transfer by certificate — a pub- 
lic and distinct recognition of that relation at the time of 
ordination, or installation. In others it is assumed, as 
comprehended in the forms of ordination. It is evident 
where the practice came from ; nor can there be any 
more doubt, that the pastor's amenability to his own church 
is intended to be recognised and declared. Many Con- 
gregations in New-England are so jealous on this point, 
as is well known, that they will never receive a pastor, 
without a formal acknowledgment of this principle. As 
much as to say — In whatever light the ordaining council, 
as such, view their own acts ecclesiastically, we require 
to have our pastor amenable to ourselves — to have and 
to hold him in our own power. 

Ministers, who duly respect their office, ought, as 
seems to me, gravely to consider, whether it is suitable 
to submit to this requirement. It has always been a 
clear point with me, since I have been in the ministry, 
that it is wrong, and that I could never comply with it. 
Although it might be said, that the power here asserted 
by associations of laity over ministers, is not often used, 
it is conceding too much — too much for honesty, if the 
principle is not in fact conceded ; and too much in any 
case for the safety of a minister, as his church, in the 
event of an unreasonable opposition, would have it in 
their power to ruin him. The principle asserts and 
claims, in the mouth of the association — He (our pas- 
tor) is one of us, and our equal. We can judge, depose, 
and excommunicate him. It is very likely, that this 
principle would not, at present, generally be interpreted 
c 3 



, 58 REASONS 

in New-England as going to the extent of deposition ; 
and that public opinion and the sympathy of pastors for 
each other, in connexion with their influence, as men, 
would rescue a brother from such a doom. But still I 
think, there can scarcely be a doubt, that this practice 
originated in the full recognition of a principle having all 
this scope, and that such may still be its legitimate re- 
sults, except by the barring of accidents. 

Ministers — if they believe in a ministry, other than 
merely influential, and other than of lay origin — ought to 
take higher ground. It is due to themselves, to the 
cause, and to their Head. For myself, I have ever been 
accustomed to regard the Christian ministry as a distinct 
part of the constitution of the church — as a separate 
grade, having powers inherent in itself, which cannot be 
invaded, or impaired by lay influence ; and to consider, 
that the act of ordination, or consecration, lifts the sub- 
ject into this condition, and invests him with its appro- 
priate prerogatives. Thenceforward, he is a member of 
his own body — that is, of the ministry, and amenable only 
to them. Of course, for a lay association to claim him 
as a member, and to assert power and control over him, 
affecting his character and standing, as a minister, is an 
usurpation. I do not deny, that the laity may very prop- 
erly have an agency and an influence in bringing an un- 
worthy clergyman to trial for his delinquencies before the 
proper authority ; but only, that the laity cannot be his 
judges. 

How, then, it possibly will be asked, could I consist- 
ently remain a Presbyterian, as the Constitution of that 
Church admits ruling elders to an equal voice in all its 
Courts, and as this class are in fact more numerous than 
the pastors ? In the first place, the excess of ruling el- 
ders over the number of ministers in Presbytery and Sy- 
nod is an accident, resulting from a deficiency of minis^ 
ters to supply all the churches. Next, ruling elders are 
in fact co-pastors of the churches, and constitutionally 
have a right to that voice. And lastly, as the superior 
influence of the clergy, where there is no open strife be- 
tween them and their associate ciders of the laity > is 



FOR EPISCOPACY. 59 

generally a safeguard to their own order, I have sub- 
mitted to it, as a defect in principle beyond my control.' 
Although I have not been blind to the imperfections of 
Presbyterianism, I had never, till recently, seen sufficient 
reasons to think of alienating myself from the connexion. 
In all the relations of life, it becomes our duty to bear 
what we cannot mend — to wait for that relief, which 
Providence shall open. 

I suppose it is the tendency of Congregational minis- 
ters towards Presbyterianism in the forms of Association 
and Consociation, that has kept alive this popular jeal- 
ousy, which has continued to demand, that pastors should 
be members of their respective churches — all* how- 
ever,, proving the same thing, so far as my present ob- 
ject is concerned. It is in this light of history, that we 
see distinctly the origin of the American Congregational 
churches, and the derivation of their ministry ; and here, 
if I mistake not, we have a solution of all the disasters, 
which such an economy has brought so widely over the 
religious world of our country. The ministry to a great 
extent, has been run over and trampled under foot by fa- 
naticism, because in its constitution and connexion with 
the public, it had no power of resistance* It has unwit- 
tingly connived at the destruction of its own appropriate 
influence^ by the recognition of principles, having that 
tendency. 

As a matter of fact, Presbyterianism itself has proved 
equally inefficient. It is true, no doubt, that Presbyteri- 
anism has been vitiated by the transfer and incorporation 
of the elements and leaven of Congregationalism into its 
body ; and that fanaticism commenced its most frightful 
career in those parts of the Presbyterian Church, where 
the spirit of Congregationalism most prevailed. 

But, although it must be confessed, that genuine Presby- 
terianism is rather too doctrinal and speculative to generate 
wildness in religion, it seems to me to have in its very 
constitution the elements of perpetual strife. The long- 
continued and invariable occurrence of an evil, under a 
specific system of society, may lawfully lead us to suspect 



60 REASONS 

defects in its organization. It is nearly twenty years 
since I began to be intimately concerned in the opera- 
tions of Presbyterianism. In the Church Session, so 
called, it being the lowest Court, composed of the pastor 
and his associate elders, I have always found, that the 
transaction of business under the rules of the Directory 
was embarrassing and unfriendly to edification — in cases 
of discipline peculiarly so. Spiritual or moral control 
grows, under this system, into all the formalities of civil 
process. Cases, which might otherwise be settled by a 
few words and in a short way, are found by the persons 
concerned to be made a subject of public record; dis- 
putes about form and the rule arise ; bad feelings being 
excited, the right of appeal is claimed ; it goes up to 
Presbytery, and disturbs that body ; to Synod, it may be, 
ami discomposes that ; and at last it agitates the Gen- 
eral Assembly, a body of several hundred ministers and 
elders collected from all parts of the United States. 
Scarcely a Presbytery meets, but an appeal or reference, 
involving much bad feeling, often the worst of passions, 
comes up to be tried ; still more seldom does a Synod 
meet without such a spectacle ; and never, within my 
recollection, has a General Assembly gone over without 
some painful agitation of this kind. Laws intended to 
secure peace and order, by a rigid construction accord- 
ing to the letter, are in fact the means of strife and dis- 
order. According to all my experience and observation, 
it is so in the Church Session, in Presbytery, in Synod, 
and in the General Assembly. I believe it will be ad- 
mitted by all who are competent witnesses, that debates 
on questions of order and on interpretations of law in ap- 
plication to cases, absorb a most unreasonable amount of 
time in all the Courts from the lowest to the highest ; 
and that the uncomfortable feeling, which these debates 
excite, is the more prevailing mood of the several Courts 
during their sessions. As this state of things has been 
very public, and as I allude to it for public purposes, it 
cannot fairly be regarded in the light of scandal. It is 
a grave, and undoubtedly a suitable inquiry, as to what 
may be the cause ; and having myself come to a sober 



frOR 3EPIBC03PACV". ©I 

conviction, that it results from constitutional defects, t 
am not aware that it is improper to declare such an opin- 
ion in my present circumstances. 

Such an uninterrupted series of facts of the same class 
naturally lead the mind, that is inquiring after the solu- 
tion, to some theory that is adequate to produce them. 

My own reasoning on this spectacle has come to this : 
that the Presbyterian church, from the nature of man, is 
an impracticable machinery ; — that from a spiritual com- 
munity, professing to be governed by moral influences, it 
has degenerated into a species of civil polity ; first, by 
burdening itself with too much law ;* next, by attempting 
to enforce the statutes under a literal and rigid construc- 
tion in all possible forms of application, contrary to the 
design of Christianity, which is peculiarly a religion of 
principles, availing itself of the civil regulations of soci- 
ety to reform mankind by moral suasion ; — and* that the 
equality claimed for all its ministers is the immediate 
occasion of its perpetual dissensions. 

The last is a most material vice in the actual operation 
of this system, as must be evident to all minds, laying 
•aside a consideration of the argument pending between it 
and Episcopacy. Refusing to invest proper persons with 
responsible supervisory and executive powers, to be exer- 
cised on settled and known principles, as is always found 
necessary in all other forms of human government, every 
individual claims to have an equal part in the legislative* 
judicial, and executive functions ; and the consequence 
is, that every time they meet together for these purposes* 
they meet for dissension, as it is morally impossible 

* It is a remarkable fact, in point to this statement, that the prac- 
tice of law in the Presbyterian church has become so much a science 
and profession, that long ago reports of cases and precedents began 
to be published by order of the General Assembly, which have now- 
grown to a large volume of cases, precedents, and commentaries, 
constantly swelling in its dimensions with every new edition, under 
the title of the Assertibly's frigest. It is manifest that none but a 
lawyer can now understand the laws of the Presbyterian church 5 
and yet, a minister, to be qualified for his presbyterial, synodical* 
and General Assembly duties, must know them. Hence every meet- 
ing of these bodies is virtually a schooling into the knowledge of law* 
without ever attaining to it. They are just enough in the law not 
lb -be skilful, but always in difficulty. 



62 REASONS 

it should be otherwise. It is not in man to govern him- 
self in this way ; it never was, and never can be. Sup- 
pose, for illustration, that besides the legislative functions 
of the Congress of the United States, they should attempt 
to discharge the duties of the judiciary and the execu- 
tive : it would be utterly impossible that government 
should go on in this way. And yet this is the way of 
the Presbyterian church : every meeting of its consti- 
tuted authorities is a parliament, every parliament is a 
judiciary, and every judiciary is an executive ; and the 
consequence is, that each and all become an arena of 
perpetual strife. 

But the most impracticable principle of the whole 
organization, is the preposterous attempt to enforce a 
multitude of minds to think exactly alike on every point 
of Christian doctrine. It is assuming a theory which is 
entirely and universally false. Such an agreement never 
was, and, it may be presumed, in this world, never can 
be. This, certainly, is the theory of the leading and 
most influential minds of the Presbyterian church, if we 
are to judge from past history and present developments ; 
and consequently and necessarily it must doom the body- 
to perpetual and endless strife. They may divide the 
Presbyterian church, as is likely soon to occur; but, on 
the same principles, a division can never purchase peace. 
They may subdivide, but the inherent defects of consti- 
tution will still be there, and in all probability will again 
break out in the same forms. 

It will be apparent that such an operation and uniform 
result of a given organization is a disappointment and 
subversion of the aims and ends of the Christian church. 
It destroys peace, creates discord, prevents edification, 
keeps in constant and wide-spread agitation cases of 
painful discipline, and thus forces scandal on the public 
eye ; provokes and nourishes endless controversy about 
doctrine ; exasperates individuals, and irritates the public 
mind ; occupies all, to a great extent, on a public arena 
of strife, and thus diverts them from the appropriate 
duties and aims of the followers of the meek and lowly- 
Jesus , and as a natural and unavoidable result, prevents 



FOR EPISCOPACY. 03 

and blights the growth of individual piety, and retards, no 
one can tell how much, the public and general interests 
of religion. 

The present state of the Presbyterian church, in con- 
nexion with its past history, is a public and painful proof 
of the statements and reasonings I have here recorded. 
Churches are divided ; Presbyteries are divided ; Synods 
are divided ; the General Assembly is divided ; and the 
whole denomination, composed of more than 2000 min- 
isters, nearly 3000 churches, more than 250,0,00 com- 
municants, having allied to them a population falling prob- 
ably not much short of 2,000,000, is in violent agitation 
and conflict with itself — party against party — all origina- 
ting from two great and leading facts, totally unlike, un- 
congenial, and meeting, as extremes frequently do, not in 
this instance for coincidence, but for collision. It is 
extreme looseness in doctrine and practice on the one 
hand, and a violent attempt to coerce it into orthodoxy 
and order on the other. The first seems to me the nat- 
ural result of such an organization, when the body gets 
to be large ; and the last an impracticable theory applied 
to remedy the evil, but doomed apparently to produce 
only concussion and dissolution. The fermentations of 
the whole mass work their way to the floor of the Gen- 
eral Assembly, and there develop annually the true char- 
acter of the ingredients in their relative combination 
and reciprocal action. The controversies of that body 
are too well known to require a history in this place, and 
too painful to be useful in a detailed portraiture. And 
yet, from the important position of that body in society, 
and from existing facilities of obtaining and recording 
the debates of public assemblies, they are notwithstand- 
ing spread out before the wide community, to the great 
scandal and detriment of religion. If all their debates 
, could be held with closed doors, till peace should be 
restored — if that can ever be hoped for — it would seem 
most desirable. 

The great diversity and not unfrequent extravagance 



64 REASONS 

of creeds, introduced into the Presbyterian and CoTJgTe- 
gational connexions, is a sad, and for anything I can. 
see, an irremediable evil. I mean the creeds of every 
several commonwealth or church. I am aware that the 
principle of the Presbyterian church of the United States 
is, that all its separate organizations or congregations, 
shall adopt and subscribe to the creed of the Directory, 
as determined and ordered by the General Assembly ; 
but such is not the fact ;. and the Congregations have too 
much independence to conform to that rule, where they 
have not done it from the beginning. All the Congre- 
gational churches of New-England are associated under 
such articles of faith as- were drawn up for them, or 
offered by the clergyman who originally organized them* 
into a body, except as in some instances they have been* 
remodelled. The same is the fact extensively through 
the bounds of the Presbyterian denomination. The 
diversity cannot, I think, be less than some hundreds ; 
and each one is shaped, with minute exactness, accord- 
ing to the theological model of the head that formed it* 
as a Hopkinsian, as a New light, as a moderate or 
high Calvinist, as an Old or a New school man, with all 
the grades between these extremes, from the time of Jon- 
athan Edwards down to this present ; and some of 
them far higher and far lower than either of these. 
From the known scrupulosity of divines of these two* 
great denominations in all such matters, it cannot be a 
subject of surprise, that this great variety of creeda 
should be guarded and defended on certain points, most 
dear to the authors, in a manner somewhat extravagant 
and impressive. Such, in a great diversity of instances, 
have I found them to be* At one time I have been 
pleased ; at another, amused ; at another, astonished ; 
at another, mortified. One can hardly go from one 
town to another, although he is in the same denomination, 
without finding a different creed, unless he may happen 
to fall into the track of a minister or missionary, who or- 
ganized several churches, and of course gave to each the 
same ; though I have actually found them varying, even 
in, such a case, on former missionary ground in the west* 



FOR EPISCOPACY. 65 

em parts of New- York. I have myself organized some 
ten to fifteen churches, giving them creeds drawn up by 
my own hand, which varied from each other, according 
as by more thinking on the subject I supposed I could 
improve their forms. 

The last time I ever officiated in reading the confes- 
sion and covenant to a candidate, who stood up before 
the congregation to be received by that formality into full 
communion, it was so extravagant in both these principal 
parts, that I really felt as if I could never do the like 
again with a good conscience. I thought that every one 
who heard must feel, that these professions and engage- 
ments were unsuitable, not so much for the doctrine of the 
confession, or the nature of the covenant, as for the exces- 
sive overstraining, and, as it appeared to me, extrava- 
gance of the form. It seemed as if the purpose of the 
instrument was to go as much higher in pretension, as 
everybody knew the person subscribing to it must come 
short of in life, and thus balance the account. 

How different this from the practice of a Church, which 
has the same creed throughout the land, and that creed 
in every man's, in every woman's, and in every child's 
hand ! 



It may, perhaps, be thought, that a part of my state- 
ments respecting the theory of the Presbyterian and 
Congregational churches is too comprehensive to be 
fully appreciated, without more explanation. 

With regard to the ministry, it can hardly be mis- 
taken, that, independent of any higher claims than con- 
siderations of expediency, I am disposed to regard Epis- 
copacy, or an organization based upon that principle, as 
the best form of church polity and government. But 
that I shall treat of in the proper place. As yet, and so 
far as relates to this point, I have only been engaged in 
showing, that Presbyterian organization is defective,- as 
proved by experiment, and as a consideration of its the- 
ory, in application to human nature and society, might 
lead us to expect. It seems to be apparent, that it has 



66 JtEASONS 

in it the germ of perpetual strife. Universal parity, 
claiming in the Church Session, in Presbytery, and in 
Synod original rights of supervision and control, each in 
its own appropriate field, and to a certain extent uniting 
the combined powers of legislation, of a Judiciary, and 
of an Executive authority, must necessarily want that 
harmony of action, which the responsible investiture of 
particular individuals is calculated to secure in the office 
of administration. 1 say — uniting the powers of legis- 
lation, &c, because, that, notwithstanding the General 
Assembly is the legislature in principle, and for the great 
summary of fundamental statutes, is so in fact ; yet each 
of the inferior courts legislates in a thousand minor details 
for its own jurisdiction ; and is, therefore, as I have be- 
fore stated, at the same time virtually a Parliament, a 
Judiciary, and an Executive power. The General As- 
sembly is pre-eminently so ; and although it is a repre- 
sentative body, immediately from the Presbyteries, the 
principle of ministerial parity prevails there, as else- 
where. Consequently, in all parts and ramifications of 
the Presbyterian organization there is wanting a head ; 
and of course wanting that harmony of action, which 
such an authority, invested with specific powers, on re- 
cognised principles, and made responsible for the use 
of them, is in all conditions of society essential to pro- 
duce. Nowhere in the Presbyterian church, in any one 
of its bodies, or combined parts, is there a head — if we 
except the transient and extemporaneous office of a 
moderator. Even the pastor is not a head in fact, al- 
though he is nominally so ; inasmuch as the voice of 
each ruling elder is by the constitution equal to his, and 
they together can always overrule him. Such an organ- 
ization, therefore, always has in it the essential elements 
of collision ; and the uniform result, as actually devel- 
oped, is no disappointment, but a fulfilment of its ten- 
dencies. 

Congregationalism is in principle no Ecclesiastical 
organization at all ; but was first got up in England, as 
its name imports, and as is there still rigidly maintained, 
fat the purpose of Independency. The only organiza* 



FOR EPISCOPACY. 67 

tion it tolerates is that of each association of Christians, 
who worship together. As before shown, the ministry 
is merely nominal and influential. The system of Con- 
gregationalism in Connecticut has approximated towards 
Presbyterianism. Of course it cannot be any better in the 
view now under consideration. It is undoubtedly true, 
as before recognised, that the Congregational ministry 
of New-England have attained to a more commanding 
relative position, than their prototype of England. 

But it is the class of associations, commonly called 
churches, and well known under that name ; it is their 
nature, and the power claimed by them, as the deposito- 
ries of the Christian Sacraments, and as claiming con- 
trol over membership in Christ's visible body, to admit, 
reject, and excommunicate ; in other words, as claiming 
and using the fundamental and most important powers 
of the Christian Church ; — it is these organizations, which 
have seemed to me, though not in fact an historical 
anomaly, yet really so, under a right view of primitive 
practice, and of the design of Christian institutions. 

On this footing the Presbyterian and Congregational 
churches of the United States are in most particulars 
uniform. How it has been possible for organizations of 
this kind to wrest from the Christian ministry their appro- 
priate and peculiar prerogatives — viz. of keeping up the 
visible Church of Christ by baptism, and administering 
the holy Eucharist to whomsoever, in their conscience, 
in their discretion, and under their official responsibility, 
they shall deem incumbent upon them, at such time and 
place, as may seem to them proper and expedient, with- 
out consent, advice, or control of the laity— I confess I 
could never resolve, except in the light of that history, 
which opens to us the causes and the agency, which first 
broke down the Christian ministry in certain of the Prot- 
estant ramifications, and then usurped its powers. 

Common sense would teach us what ought to be and 
what are the powers of the ministry ; and common opin* 
ion, even among those who actually withhold them, sup*- 
poses that they are such as these. They would not be- 
JXQve, ii they were told, what they are doing, untjl ijt 



68 REASONS 

should be explained to them. Why, then, it may be 
presumed, they will give it up. Oh no — that is not so 
easy. But still they will not believe ft. They take for 
granted, that their own ministry is in the possession and 
use of all these powers, because they are aware it is 
proper. 

For the present, I only propound for consideration the 
two following opposite theories : — First, that of the cus- 
tomary organization of Presbyterian and Congregational 
churches, holding control over membership and the sac- 
raments, with a consideration of the usual embarrass- 
ments and difficulties, that attend it ; — such as a mode 
of admission, that cannot keep out the unworthy, even by 
the closest scrutiny ; which excludes and repulses many 
that ought to come in; — an organization which threatens, 
and often disturbs the peace of society, by authorizing 
every member to overlook the private conduct of his 
neighbour, in the covenant of mutual watch and care ; 
which always finds it difficult to maintain tranquillity and 
order ; which shakes the church to its foundation by 
almost every case of discipline, and these not unfre- 
quent, if the church be numerous ; which cannot get rid 
of a bad member, disposed to make trouble, without in 
some instances threatening the existence of the body ; 
which always has more or less of scandal resting upon 
it in the eyes of the world, and often not unjustly ; and 
which for all these and many other reasons of the kind, 
is in the way of a blessing on the world around, render- 
ing it at least problematical, whether the evil it does is 
not greater than the good, in comparison of what might 
be accomplished, if this system were out of the way. 

Next, I would propose for consideration the other 
theory : — That the ministry should be left in possession 
of its primitive and legitimate powers, viz. of dispensing 
the sacraments on their own official responsibility ; that 
the pastor over any given Congregation should " preach 
the word," " be instant," that is ready for all pastoral 
emergencies, " in season, and out of season ;" that he 
should baptize at his own discretion, he being supposed 
to understand his duty in this particular, and consciea* 



FOR EPISCOPACY. 69 

tious ; that he should admit persons to the holy commu- 
nion also on his own discretion, having duly instructed and 
prepared them, and found them proper candidates ; that 
it should be his duty to watch over the flock, " to re- 
prove, rebuke, and exhort," and not theirs to overlook each 
other for these purposes, except as certain relations in 
life, such as parents, masters, guardians, intimate friends, 
and some others adventitious, might warrant, and render 
it safe and hopeful of good ; and that he should instruct 
all, guide all, preside over all, so far as his proper min- 
isterial and pastoral functions may be considered as le- 
gitimately extending. In this way the members of 
Christ's body sustain their visible connexion with him 
through his ministers, and through them alone. All that 
other factitious machinery, so difficult to be kept in or- 
der, so hard to be worked to advantage, so prolific of dis- 
cord and scandal, so detrimental to a pastor's influence 
and efficiency, and to a great extent a stumblingblock 
to the world around, would be wanting. It could not be 
found, and consequently nobody could find fault with it. 
It could do no hurt positively, or negatively. And yet 
all Christians could enjoy their privileges : Christ's 
church and its ordinances would be open to them ; the 
pastor could avail himself of all the helps to be found 
among his own people, to act under his advice and su- 
pervision, and not he under theirs ; every mode of doing 
good, that is proper in any case, might be adopted in this, 
and every available talent among Christians put to use. 
The pastor might have his own adopted advisers, and 
consult them, as he might feel the want of their counsel ; 
but they should not be his governors. He might have a 
board to supervise and manage all needful secular con- 
cerns, as in other cases is provided for by statutes and 
ordinances of civil Government. 

Now, set this theory down, as opposed to the former, 
and let any sober and enlightened man say — under which 
of the two, such a ministry, as that which is generally 
found in the Presbyterian and Congregational connex- 
ions, would be likely to accomplish the greatest good, 
under the same forms of worship now in use among 



70 REASONS 

them ? Under which of the two would any good and 
faithful ministry be likely to do the greatest good, other 
things being equal ? If the answer to this question be 
obvious — as I think it must be — and obviously in favour 
of the second theory proposed, the question is settled 
against the expediency of the first. The first is compli- 
cated, inconvenient, unnatural ; it is not adapted to man 
as he is, nor to society as we find it ; — while the second 
is simple, practicable, and naturally works into society 
in all its forms. There is no possible good, that can 
be done under the first, in given circumstances and by 
given agents, which may not be done under the second 
in the same circumstances and by the same agents ; and 
under the second the grievous and necessary evils of the 
first may be avoided. And withal a scope is still left 
open, and a power still remains, under the latter, of ex- 
tended usefulness, the amount of which cannot be esti- 
mated, all which the former for ever bars by its inherent 
defects. 

It is proper to remember, that these two theories are 
thus set forth in comparison, and supposed to be applied, 
where all other things, which are not necessarily inhe- 
rent in the peculiar character of each, are equal ; and it is 
in this view only, that they can be properly appreciated. 

I anticipate, that, admitting a community with a pastor 
could do better under the application of the second 
theory, the question might be raised — what would be- 
come of them without a pastor ? I answer — they would 
still have the advantage even in that case. Christians 
of leading influence and character would naturally take 
their appropriate positions, as the exigencies of the com- 
munity might demand ; and society would pay them far 
greater deference, as may easily be imagined, than would 
be rendered to a set of men, who perhaps could advance 
no other title for influence, than that of having long time 
filled an official station without honouring it ; or at least 
without discharging its duties in a manner useful and 
agreeable to the public. It is Christian virtue and a tal- 
ent for usefulness, which are best fitted for such a time 
—without which the application of the first theory would 



FOR EPISCOPACY. 71 

not simply be inefficient, but injurious — and with which 
the second would still be more desirable. The official 
lay authorities of such a community, whatever might be 
their denomination, and the people themselves would nat- 
urally feel more the importance of obtaining a pastor, 
than when all is left to a set of Deacons or Elders, who 
often deem themselves competent to fill that place. 
Moreover, the church in such a case could not be shaken, 
nor its existence put in peril ; because it would have no 
organization liable to such an accident. Whenever a 
pastor should be provided, he would find in every Chris- 
tian of such a community a member of the Church uni- 
versal, whose relation had not been and could not be dis- 
turbed, except by his own misconduct; neither could the 
fault of one member affect the privileges and standing of 
another, except through the medium of a personal influ- 



Inasmuch as the covenant of " mutual watch and 
care," so generally in use in Presbyterian and Congre- 
gational churches, is in common opinion of their mem- 
bers deemed an important element of their constitution, 
and supposed to have scriptural authority, having myself 
objected to it so strongly, it may seem to claim from me 
a separate and more particular consideration. 

It is supposed to have scriptural authority, first, from 
the injunctions so frequently made and so emphatically 
urged by Christ and the apostles to love and union among 
Christians ; and next, specific rules, such as — " If thy 
brother trespass against thee, go and tell him his fault, 
&c. ;" " Look not every man on his own things, but ev- 
ery man also on the things of others ;" and sundry other 
passages of this class, of which, it must be allowed, 
these specimens are most direct and emphatic. 

With regard to the first and others to the same point, 
given, by our Saviour and the Apostles, it will be seen, 
that they relate exclusively to private offences ; and the 
rules affixed to them are a mere repetition and sanction 
of the common practices of society in such cases, making 
them incumbent, with this difference of manner and ob- 



72 REASONS 

ject — that it should be done in the spirit of kindness and 
forgiveness, for the sake of bringing an offending brother 
to a proper state of feeling ; whereas the common object 
of unsanctified and worldly men is to show their spirit 
of resentment, perhaps to carry out a quarrel to an ex* 
treme, putting on the airs of self-importance and inde- 
pendence, making irritating charges, imperatively de- 
manding reparation, and with " men of honour," falsely 
so called, sometimes leading to bloodshed. But not so 
is it permitted to Christians. This rule of Christ can 
never be legitimately applied to cases of fault, which 
have no more relation to us personally, than to others, or 
to the public. 

As to the injunction of Paul — " Look not every man 
on his own things, but every man also on the things 
of others," and others of this kind, it is a mere exhorta- 
tion — mandate, if you please — to benevolence ; and has 
no respect to calling others to account for faults, or to a 
supervision of their private conduct. The connexion in 
which it stands will show this, and the very next word 
is an illustration of the injunction, by adducing the high- 
est exemplification of benevolence, which the universe 
affords : " Let this mind be in you, which was also in 
Christ Jesus," &c. It is an injunction to benevolence 
of the highest order, having respect not only to the tem- 
poral relief, comfort, and happiness of others, but es- 
pecially to the salvation of their souls. 

But it is said, St. James enjoins — *" Confess your 
faults one to another." I need not say, that the Roman 
Catholics claim this, as prescribing auricular confessions ; 
and they, doubtless, have as good a right to it for this 
purpose, as those whom I now oppose have for theirs. 
It is a violent wresting of Scripture in both cases. 
Where Christians are sufficiently intimate, it is a salu- 
tary rule ; and was no doubt intended for such cases ; 
but by no fair interpretation can it be made to authorize 
an inquisition into the private conduct of our neighbours. 

The passage in Leviticus — " Thou shalt in anywise re- 
buke thy neighbour, and not suffer sin upon him" — is ev- 
idently a direction to a civil magistrate, as in the verse 



FOR EPISCOPACY. 73 

but one preceding : — " Ye shall do no unrighteousness in 
judgment," &c. 

Moreover, the negative of this claim to supervise the 
affairs of others, can be established, not only by con- 
structive applications, but by direct and positive injunc- 
tions of Scripture : — " Whatsoever ye would, that men 
should do to you, do ye even so to them." But — " we 
would that our brother should tell us our faults" — say 
some of these persons. I answer, that this is a rare at- 
tainment, and that the rule is intended for the common 
feelings of mankind. Christ says expressly, pointedly, 
emphatically — " Judge not, that ye be not judged," &c. 
" Why beholdest thou the mote," &c. " Thou hypocrite," 
&c. He knew, that persons, who think themselves bet- 
ter than others, but knowing not themselves, would be 
inclined this way ; and therefore he rebuked this disposi- 
tion, and branded it with the name of hypocrisy. 

One of the most inconsistent and troublesome vices 
among Christians of Apostolic times was — meddling and 
impertinent interference, both of men and women ; and I 
am sorry to say, more especially of the latter ; as is evident 
from the Epistles. St. Paul's epistles to Timothy and 
Titus are specific and minute in allusion to this evil, and 
contain injunctions against this vice in its various forms. 
They make a melancholy development of scandal on this 
point ; but it is truth, and the Bible is always honest. 
To the Thessalonian Christians he said . " Be quiet, 
and do your own business." To Timothy he enjoined, 
that even a bishop should " not be a brawler," nor their 
wives " slanderers ;" the proper interpretation of which 
doubtless is — that they especially should not be guilty of 
these faults. But it involves the converse. " Refuse 
profane and old wives' fables ;" " let them," widows, 
" learn first to show piety at home ;" " the younger refuse 
.... because they learn to be idle, wandering about 
from house to house ; and not only idle, but tattlers also 
and busybodies, speaking things which they ought not ;" 
•' against an elder receive not an accusation, but before 
two or three witnesses," showing that tattling and slan- 
7 x> 



74 REASONS 

der was a vice of the time ; " let servants under the yoke 
honour their masters ;" " obey magistrates ;" " wives, 
submit to your husbands ;" " shun profane and vain bab- 
blings ;" " in the last days .... there shall be ... . false 

accusers &c having forms of godliness, &c 

of this sort are they who creep into houses, and lead 
captive silly women ;" " there are many unruly and vain 
talkers, whose mouths must be stopped, who subvert whole 
houses ;" let not " aged women be false accusers," and 
let " the young be discreet and keepers at home ;" " speak 
evil of no man — be not brawlers ;" &c. " The tongue," 
says the Apostle James, " is an unruly evil, full of deadly 
poison ; a fire — a world of iniquity ; — it setteth on fire the 
course of nature, and is set on fire of hell." 

Nothing can be more clear, than that Scripture au- 
thority against meddling, tattling, slander, scandal — or in 
any way interfering with the private concerns, conduct, 
and character of our neighbours, except as civil, or 
ecclesiastical authority has clothed us with legitimate 
powers — is specific, abundant, decided, emphatic. It is 
founded in human nature ; it is essential to the peace of 
society ; a departure from it would be ruinous to social 
comfort. If, therefore, it is proper to introduce any rule 
on this point into a mutual church covenant, it seems to 
me, that the converse of that which is usually found in 
that place, eught to be substituted. Even the apostles, 
as we have seen, found it necessary to rebuke the dispo- 
sition prevalent in their time to meddle with the affairs, 
and to make inquisition into the conduct of others. But 
it should be recollected, that the condition of Christians 
and the state of society then were widely different from 
the same things with us. Christianity was a new reli- 
gion, and its disciples were generally obnoxious. They 
were compelled by their circumstances to associate most 
intimately ; they were bound together by those sympa- 
thies and ties, which a persecuted and suffering class al- 
ways feel, independent of Christian affection. Hence in 
part we account for the holy and exemplary ardour of their 
attachments to their religion and to each other. But 
even in these circumstances and under these especial in- 



FOR EPISCOPACY. 75 

timacies — or rather, perhaps, on account of them — the 
apostles found it necessary to admonish them against the 
abuse of that confidence so generally felt and recipro- 
cated by those, who confessed Christ in those unhappy 
times — an abuse so naturally developed in the form of 
meddling and private inquisition. 

But the state of the Church in Christian nations of 
these days is very different ; and there is far less apology 
for this vice among Christians now, than in those times. 
And, moreover, it cannot so easily be tolerated now. 
Professors and nonprofessors of religion, in the present 
highly civilized state of Christian nations, stand upon a 
common level in the enjoyment of civil rights ; and the 
lives of many of the latter class are as exemplary, in a 
religious view, as those of the former. Nearly all, pro- 
fessors and nonprofessors, assert and claim, and very 
justly, the enjoyment of all private rights ; and an ex- 
emption from the impertinent supervision of their neigh- 
bours, whether it respects their private affairs, or their 
private conduct. Professing Christians will not consent 
to such interference even of their fellow Christians ; and 
there is no good reason why they should. It is the most 
unprofitable and obnoxious business, which any persons 
can set themselves about. It may be added, that in these 
days and in our country, where Christians are so numer- 
ous and people generally respect religion, many of whom 
being as decent in their lives as professors themselves, it 
is impossible that the body of Christians should be very 
distinct and disjunct from the rest of the community. 
It is equally impossible, in the midst of a dense popula- 
tion, that the members of the same church, if many, 
should be so intimate, as in the primitive age ; that they 
should all even know each other personally ; and they, 
who think it is possible, and a duty, adopt an impractica- 
ble theory. My next door neighbour in a city might be 
a member of the same church with myself, and yet it is 
possible I should be ignorant, whether he be a Christian, 
or a Jew, or a Mohammedan, because I do not know him 
at all. How preposterous, then, is it, that I should be 
his guardian, and he mine, even if it were proper, simply 
d 2 



76 REASONS 

because we happen to be members of the same church! 
The spirit of the primitive Church, in all that was good, 
is what we want ; the circumstances we cannot have. 

Let it not be supposed, that I would take the responsi- 
bility of discouraging the efforts of private Christians to 
do good by all proper, well-advised, and discreet methods. 
I trust I shall ever sympathize thoroughly in any suitable 
plans devised and adopted for developing and bringing 
into action all the various talents of the Christian Church, 
and making them to bear on the great design of Chris- 
tianity for the conversion of the world. I only have 
reference in these remarks to a specific and acknowledged 
evil, which unfortunately has received the sanction, at 
least in form, of a large body of Christians — 'apparently 
and most probably from an unwarrantable interpretation 
of certain historical and preceptive portions of Scripture. 



FOR EPISCOPACY. 77 



\ CHAPTER II. 

Consideration of the common and popular Objections to Episcopacy 
and to the general Economy of the Episcopal Church. 

Episcopacy is found in a variety of forms over the 
Christian world, of which the Roman church is most 
eminent ; next to that, the Greek church ; next, the 
church of England ; and next, the Episcopacy of the 
United States. The American Methodists are under a 
form of Episcopacy ; and so are the Moravians, or United 
Brethren. There are some other forms of Christian or- 
ganization, which have the semblance of Episcopacy ; 
and numerous Christian institutions, in our own country 
and elsewhere, as I shall have occasion to show, are under 
the control of the Episcopal principle. Nearly, or quite 
all of our voluntary religious and benevolent societies are 
of this last class. 

The Roman and Greek churches run nearly parallel 
in their general design and structure. But the features 
of the church of Rome are more before the world. They 
are gigantic and imposing ; and for the powers it has 
usurped and employed, it has been terrific. At present 
it lies under the ban of the public opinion of the civilized 
world, so far as its former usurpations and abuse of 
power are concerned. The Protestant world, as is well 
known, has declared off, renounced connexion, and dis- 
claimed all responsibility in its arrogance and abomina- 
tions. As a subject of history it is interesting and awful 
to contemplate. The Pope is the great hierarch, and a 
temporal prince ; his college of cardinals are his coun- 
cil, and the aristocracy of his realm ; the archbishops 
are an intermediate grade and connexion of the priest- 
hood ; the bishops another ; and the numerous orders of 
inferior ecclesiastics of this stupendous hierarchy fill up 
the complement between the papal throne and the people 



?8 REASONS 

of that numerous — most numerous — and wide-spread 
communion. The vast economy of this notable Episco- 
pate is principally of human invention — a great political 
institution, whose powers, concentrated in Rome, and 
emanating thence, have made the kings of the earth 
tributaries, have trod upon the necks of abject princes, 
and made Christendom what it was three centuries ago ; 
since which time, under Protestant influence, and that 
infidelity which its own enormities created, the power of 
Rome has waned, and is waning, to set and rise no more. 
The church of Rome is duly appreciated ; and a proper 
estimation of its grievous corruptions of Christianity, 
and of its usurpations and abuses of power, still leaves 
room for all that respect for the Protestant churches, 
which they can fairly claim, and for all that is desirable. 
They are not responsible for anything, but what they are 
and what they do. The declared object of their seces- 
sion was to cut off and purge away what was bad, and 
retain what was good ; but the church of Rome is the 
parent of them all. If one is vicious on that account, 
so is another ; but no wise and fair jury would bring in 
a verdict against a child for the sin of its parent — the 
imputers of Adam's sin to his posterity excepted, admit- 
ting that they are wise and fair. At any rate, Protest- 
ants are not sufficiently orthodox in this case of their 
own, to confess for the sins of popery. They disclaim 
responsibility — they renounce, they abjure all connexion, 
all allegiance — and eschew all sympathy. And the 
world, being jurors, have acquitted them. Let not any 
man, then — above all, let no Protestant Christian — be so 
unworthy as to declaim against Episcopacy, because it 
came down through the church of Rome. In doing that, 
he sets the seal of condemnation on his own forehead. 
The argument would be equally good against the Bible — 
against Christianity, and everything that belongs to it. 
An argumentum ad invidiam is unworthy of any fair mind 
— it is proof of a bad heart — it is the mark of base- 
ness. And yet, how often is it used against Episcopacy, 
because Popery is an Episcopacy ! But we shall see 



FOR EPISCOPACY. 79 

by-and-by, who are Episcopalians openly and fairly, and 
who covertly, though I will not say unfairly. 

The church of England, the immediate parent of the 
Episcopal church of the United States, is an overstrained 
Episcopacy, having archbishops attached to it. It is 
vitiated, also, as being connected with the state, and in 
a measure under its control. The American Episcopal 
church may and ought to be regarded, as a reformation 
of the parent stock in both these particulars — as is the 
fact. She is also reformed and expurgated from all 
those adventitious and unhappy results, which in Eng- 
land flow from a union of church and state. 

An attempt to bring odium on the American Episcopal 
church, because her parent is connected with the state 
in Great Britain ; or because the English church has 
archiepiscopal sees, is as unworthy as to charge her with 
the sins of popery ; and the argument bears with equal 
force — which it must be confessed is no force at all — 
against the American Presbyterian church, because her 
parent is the established church of Scotland ; or against 
the New-York Dutch Church, because her parent is the 
established religion of Holland ; or against the Lutheran 
church of Pennsylvania, because hers is connected with 
the state in Germany; and so on. There are too many 
involved in this species of guilt, that any with their eyes 
open, or with a conscious self-respect, should be likely 
to tolerate such an argument. 

The American Episcopal church, by common consent 
— certainly in all reason — stands acquitted, first, of the 
sins of popery ; and next of the vices and responsibilities 
of the English establishment, as a political institution ; 
and is to be judged on her own merits. She stands 
forth to the world under what she asserts and claims to 
be the simple, pure, primitive, apostolic form — an Epis- 
copacy, with three orders of clergy, under the common 
denominations of Bishops, Presbyters, and Deacons. 

The ecclesiastical organization of American Episco- 
pacy is as follows : — A general triennial Convention, 
constituted in two houses, viz. the house of Bishops, 
and the house of clerical and lay deputies, is invested, 



80 REASONS 

by a constitution adopted in 1789, and since amended, 
with powers of general legislation, supervision, and con- 
trol — legislation being supposed to involve the last two 
attributes. The body, however, is purely legislative. 
Every bishop is ex-officio a member of the upper house ; 
and the lower house is composed of a representation of 
the clergy and laity from each diocess, not exceeding 
four of each class. The deputation of any one diocess 
can at will divide the lower house on any question, by 
requiring the clerical and laical votes to be declared 
separately — the decision to be based on a majority of 
suffrages in each order, provided such a majority com- 
prehend a majority of the diocesses represented — the 
votes of each diocess, and of each order separately, be 
they more or less, counting as one in a case of division. 
There must be a concurrence of both houses for authen- 
ticated acts. Consequently, either house may be a 
check upon the other ; and the laity of the lower house 
may be a check upon the clergy of the same house, and 
mediately upon the house of Bishops. 

The Bishops of the several diocesses are elected, 
according to rules adopted by the convention of each 
diocess, and are consecrated by a Bishop, with at least 
two to assist him. No Bishop can perform Episcopal 
functions in another diocess, without the consent of the 
Bishop thereof; or in case of vacancy of the Episcopal 
chair, he must be authorized by invitation. Bishops and 
clergymen are amenable to the court erected by the 
convention of each diocess for the trial of their own 
Bishop and their own clergy, in case of delinquency. 
At the trial of a Bishop there must always be one or 
more of the Episcopal order in court. A sentence of 
degradation on a Bishop, Presbyter, or Deacon, can only 
be pronounced by a Bishop. 

The Convention of the diocess of New- York is com- 
posed of the Bishop, who is ex-officio president ; of the 
clergy, who have pastoral charge, or who may be mis- 
sionaries ; of clergy, who are officially connected with 
literary institutions ; and of lay delegates, of one or 
more, from the vestry of each congregation, The clergy 



FOR EPISCOPACY. 81 

and laity of the convention deliberate in one body on all 
questions that come before them. The votes of the 
clergy count one for each ; of the laity, one for each 
congregation represented ; and a majority of the votes 
of the two orders jointly are decisive, except when any 
five voices shall require the two orders to vote separately, 
when a majority of each is necessary to a decision. The 
choice of a bishop is always by division, as aforesaid. 

I know not, whether these are fair specimens of the 
elementary principles, adopted for the government of the 
other Diocesses in the United States ; but presume they 
are. 

The number of Diocesses in this country at present 
is 22 ; of Bishops 17 — -one being a Missionary Bishop ; 
of Clergy 772 ; and of congregations probably from 800 
to 900 — 590 being reported for 12 Diocesses. Commu- 
nicants in 19 Diocesses 36,416 — in all probably about 
40,000. 

Here, then, we have the entire array of the Episco- 
pacy of the United States, and of the fundamental prin- 
ciples of its Ecclesiastical organization. 

I. The first of the common and popular objections urged 
against this system, which I propose to notice, is — its 
power — dangerous power. It might, perhaps, be suffi- 
cient to reply, that if those who have adopted it and 
placed themselves under it, are satisfied with it — it is 
enough, inasmuch as all who come into connexion with 
it, do it with their eyes open. The argument in proof 
of this imputation, however, must, I think, be made out 
in this way : The Episcopacy of Rome is powerful and 
dangerous ; and so is the Episcopacy of England ; there- 
fore, the American Episcopacy is powerful and danger- 
ous. As the entire portraiture of the last, with its prin- 
ciples of organization and government, has just been 
laid down on these pages, I may, perhaps, be warranted 
to say, that the above reasoning from Papal and Eng- 
lish Episcopacy is what is called in the forum— a non 
sequitur. For those not learned the version is — It does 
not follow. All who have eyes can see for themselves 
« d 3 



82 REASONS 

what the picture of American Episcopacy is, as I have 
drawn it ; and I hold myself responsible for its fairness. 
It is powerful and dangerous ? — Well, then, let us 
make a few comparisons. There is the Methodist Epis- 
copacy of the United States under six Bishops, which 
in 1834 had under its care 2,458 clergy, and 638,784 
communicants ; and a population associated with them 
of three or four times the number of communicants — 
say 2,000,000 — and yet, as an ecclesiastical organiza- 
tion, the laity have no voice in their counsels. The 
Bishops and clergy preside over all, and manage all, with 
no check from the popular ranks. I do not make this 
statement to find fault. If the Methodists are content, 
it is nothing to me, or to any one else, that does not 
belong to them. My only object is to determine facts, 
and to exhibit them in the light of comparison. By 
the Constitution of the American Episcopal Church, the 
laity are not only admitted to an equal footing in debate 
and in counsel on all questions of legislation and govern- 
ment, but they have a check on the clergy, and through 
the clergy on the Bishops ; for the House of Bishops 
can enact nothing independently of the House of Cleri- 
cal and Lay Deputies ; and the latter House can vote 
nothing without a concurrence of the laity. Besides, 
the Bishops of the Episcopal Church are elected by a 
convention, composed of clergy and lay delegates on 
a footing of equality. In the Methodist connexion the 
laity have no representation in the government of the 
community, except in the persons of the clergy, who, 
for the most part, are first licensed by a board of laymen. 
The laymen also, as must be confessed, have a very in- 
fluential check in the control of money matters. In 
some instances, I believe, congregations are allowed 
to have an influence in the choice of their preacher. 
But in no instance can a pastor be imposed on an 
Episcopal Church by the Bishop, without a call from 
the congregation through a vestry of their own choice. 
I do not say, that the Methodist Episcopal economy 
is not good, or best for them. Unquestionably, however, 
it has in it all the elements required for prompt, deci- 



FOR EPISCOPACY. 83 

sive, and energetic action. Its history demonstrates the 
wisdom of its founder. In less than a hundred years, 
it has grown from nothing to be, if I mistake not, the 
largest Protestant denomination in the world, including all 
of different countries, and if we estimate by the number 
of communicants. It is clear, however, that the American 
Episcopal Church, in its constitutional organization, is not 
to be compared with the Methodist, if we confine our view 
to the concentration of power in the clergy. The 
former in this particular is an exact type of the Presby- 
terian Church. The Constitution of each gives to the 
laity an equal voice with the clergy, and a check upon 
all their doings. Of the two, the Episcopal Church is 
more favourable to a predominant influence of the laity, 
inasmuch as, in General Convention, the deputation from 
any one diocess can call the entire ranks of the laity 
into a separate vote, a majority of whom can give their 
veto on any measure. 

In the Constitution of the Methodist Church, therefore, 
all the ecclesiastical power is in the hands of the clergy ; 
and in the Episcopal Church the clergy of the three or- 
ders combined have actually less power in relation to the 
laity, than the Presbyterian. So much for these com- 
parisons. 

Let it not be supposed, that by these statements, I am 
willing to excite any jealousy, or prejudice, against the 
Methodist Episcopacy and clergy. Nothing can be far- 
ther from my heart. On the contrary, I am prepared to 
express my high respect for the clergy of that denomi- 
nation, and to bear a conscientious testimony to their 
fidelity to their principles, and to their work. They have 
from the beginning carried out and executed the designs 
of their founder ; and so far as I know — and I have had 
abundant opportunities of observation both in America 
and in England — they are worthy of all that confidence, 
which they have so well earned, and which their own 
people are accustomed to repose in them. It cannot 
even be brought to their charge, that they have innovated 
on the original system by grafting upon it an Episcopacy, 
which is generally supposed not to have been in the de- 



84 REASONS 

sign of Wesley, and which is not to be found over that 
connexion in England, under the same name. The 
truth is — Wesley always considered himself and his peo- 
ple under the Church of England, so far as that Church 
was willing to acknowledge them ; and the Wesleyans 
of that country have not to this day declared themselves 
Dissenters. They are now beginning to be claimed by 
the Established Church. Wesley's object in abstaining 
from setting up an Episcopacy was, doubtless, to place 
no obstacle in the way of a return. We have reason to 
suppose, that he considered himself and his societies, 
Ecclesiastically, under the Church of England — and of 
course under an Episcopacy. The American Meth- 
odist Church, therefore, has only supplied the defect of 
its own system, in existing circumstances, by adopting 
the supervision and government of bishops. For tal- 
ent, for indefatigable industry, for energy, and for piety, 
the American Methodist Clergy have earned a most 
creditable distinction. And I, certainly, would be one 
of the last to detract aught from the honours, that are due 
to them. My only object is to show, that there is no 
foundation for the insinuation, that there is an unreason- 
able, or dangerous power, usurped and employed by 
American Episcopacy ; and that there are no such ten- 
dencies in its constitution ; but on the contrary, that it 
has designedly permitted, nay, by its own hands put an 
insurmountable barrier in the way, by incorporating with 
itself a full balance of popular and lay influence. Al- 
though this argument might easily be made out without 
passing into the light of comparison with other systems, 
it must be conceded, that this additional demonstration is 
more impressive, and that it fortifies the position. Certainly 
it is fair, if we do no injustice to others. 

Having cleared the ground in the light of Consti- 
tutional organization, there remains yet a phantom — a 
ghost of an objection to the same point ; and with many 
minds, I suppose, it has operated, and still operates, to 
frighten, not unlike a ghost. But as I have reconnoi- 
tered the apparition, and found it such, perhaps I may 
assist in quieting the fears of others. It is the power of 
a Bishop in his own diocess. 



FOR EPISCOPACY. 85 

" God," says the author of the Natural History of En- 
thusiasm, " sends us bishops, whether we will have them, 
or not." Such short sayings, when they are pertinent, 
and address themselves to our experience and observa- 
tion, are impressive. They carry conviction to the centre 
of the soul. And there are few invented by man more 
convincing than the one here quoted. Every clergyman of 
every denomination, who has been long in the ministry, 
will feel its force. By the influence of circumstances, 
or by the demonstration of superior talents, or by a fa- 
vourable combination of both, we see Clergymen in all 
directions of the Christian community, attaining a com- 
manding position and sway. Look, for example, upon 
the field occupied by Presbyterian and Congregational 
Churches — and there it is pre-eminently true. " God 
hath given us bishops," even where the people deny, but 
cannot resist their claims. 

Now, which is better, to invest these men with respon- 
sible powers, to subject their influence to conventional 
and well advised rules, and thus force them to execute 
the will of the public ; or to let them run at large, do 
their own pleasure in their self advised way, and be re- 
sponsible to nobody 1 To circumvent their influence is 
impossible ; God made them to have influence. More- 
over, God has ordained, that the interests of human so- 
ciety shall have individual persons to preside over them. 
There must be a king, or a president, over the nation ; 
there must be governors over provinces and smaller 
states ; there must be mayors of cities ; heads of col- 
leges ; masters in schools ; fathers of families ; — all de- 
partments of society require a head. And shall the 
Church of God alone be without them'? " Oh no," it is 
said, " we only differ as to the number. The pastor of 
every Christian congregation is the head of his own com- 
monwealth." And shall the commonwealth of pastors 
have no head 1 This is the point, and here, in my view, 
is one of the grand defects of Presbyterianism and Con- 
gregationalism. It is a violation of the dictates of uni- 
versal experience, and the sad effects are to my mind 
sufficiently obvious. It is a great chasm in the natural 
8 



86 REASONS 

constitution of society. I say natural, as found suitable 
and best by all experience, though all structures of so- 
ciety are in one sense artificial. 

Presbyterian and Congregational ministers must, will, 
and do have their leaders — self-appointed heads; heads, 
who do everything by the rule of their own heads. " God 
sends us Bishops, whether we will have them or not ;" 
and the mischief is, when we refuse them, that they force 
themselves upon us under a system, which often origin- 
ates in their own whims ; at best, a system of their own 
devising, and which changes with every new comer. It 
produces confusion ; often creates disaster ; especially 
when these leaders innovate on faith and practice, as is 
most striking4y illustrated in the present state of these 
two great denominations. Had these self-appointed 
Bishops, or others of equal ability and more trust- 
worthy, been clothed with the proper authority of bish- 
ops, duly respected in this office, held responsible for 
the conscientious discharge of their appropriate func- 
tions, under a system of regulations established in gen- 
eral convention, which they could not neglect or violate 
with impunity ; and had they been well sustained in this 
office by public opinion, and by the hands of all their 
brethren, who, on this supposition, would have intrusted 
them with all these powers, it is reasonable to suppose, 
that all these difficulties and painful results would have 
been avoided. 

That the Episcopal office is a thing to be feared, under 
such a constitution as that of the Episcopal church of 
the United States, is all a phantom. At any rate, if we 
refuse it, we must have our self-appointed bishops ; and if 
the thing be an evil, it is wise to choose the least of the two 
evils, put all our bishops under wholesome regulations, 
and make and hold them responsible for observing them. 

Look at the bishops of the Protestant Episcopal church 
of the United States, and see whether they are men to be 
feared for their power, when the character of that com- 
munity, the manner in which the bishops are elected, 
and their amenability to constitutional law and public 
opinion, are considered. In the first place, no man. 



FOR EPISCOPACY. 87 

could stand the smallest chance of being elected to an 
Episcopate, who had not been long known and well 
proved in that character, and in all those virtues of a 
man and a Christian, which the present enlightened state 
of the Christian world first and principally demand for 
this office. He must not only have a character and 
standing among Christians, but " a good report of those 
who are without"— a reputation earned before and in 
relation to the public — implying long and fixed habits of 
thinking, feeling, and acting, which cannot be easily 
changed or disturbed — having himself passed the severest 
ordeals of public scrutiny, in all those forms which a 
candidate for this place must unavoidably draw upon 
him. The reputation of such a man, and for the purpose 
of his anticipated office, must be in the highest degree 
dear to himself. He might well be supposed to have a 
conscience nice enough to border on nervous sensitive- 
ness. 

But in addition to all these high and commanding mo- 
tives — not to speak of the fear of God, which common 
charity should award to him in no small measure — there 
is the formidable array of constitutional and canon law, 
which binds and holds him in all forms ; and the eye of 
the public, which is one of the eyes of God's providence, 
is fixed upon him from all directions, challenging his 
circumspection and a conscientious devotion to his official 
duties. Can it be imagined, that one of many, thus 
proved, thus chosen by so many voices, and invested with 
this high and responsible trust, ever feeling, or having 
reason to feel, that the eye of the world is upon him, will 
be likely often, if ever, so to abuse his power and influence 
as to do discredit to his station, or give any notable occa- 
sion of complaint 1 If he should, he is as much amenable 
to law and to judgment as the meanest of his clergy, and 
before the same tribunal ; and although he might, be 
borne long with on account of his office, yet judgment 
would be sure to overtake him, if not in the forms of 
law, certainly in the shape of public opinion. It is by 
no means fair to quote history from other countries, or 
other times, to meet a case of this kind. It is our own 



88 REASONS 

time and our own country, under our own peculiar and 
prudent regulations, in the midst of our own state of 
society, where this scene is laid ; and the certainty is a 
moral one, how in ordinary cases such a system would 
operate. Such generally — and I believe I may say 
without exception — is the confidence reposed in the 
Bishops of the American Episcopal church. But not- 
withstanding the excellence of their characters, so jeal- 
ously and carefully are they watched — it is the habit of 
our people, and the result of our institutions — and so 
responsible are they held, the danger is not that they 
will have too much influence, but rather that they will 
have too little — that they will not dare to execute the 
duties of their office with that decision and energy which 
the interests of religion and the public good may require. 

I shall now proceed to compare American Episcopacy- 
in-form with American Episcopacy that is not in form, 
or that is not in the usual form. And I do it for the pur- 
pose of setting Episcopacy proper in a still more clear 
and more advantageous light. 

The Episcopal principle under its own proper form is 
one thing ; but it should be remembered, that the prin- 
ciple may be adopted and applied without the form. This 
is constantly done, as we have just seen, by self-appointed 
bishops ; it is assumed and acted upon to a great extent 
by theological seminaries ; it is the vital principle of our 
voluntary religious and benevolent associations, national 
and subordinate. 

Take, for example, the American Home Missionary 
Society. This is an appropriate Episcopal institution on 
a stupendous scale and of great energy, wanting only 
the form and name. Its diocess is the United States of 
America ; nay, it would seem by one of the resolutions 
brought forward at its annual meeting in 1835, that it 
proposes to extend its jurisdiction over the world. But 
we will consider it first, as limited to the United States. 

This society was organized under this name in 1826, 
having taken the place, and assumed the work and respon- 
sibilities of the United Domestic Missionary Society, 



FOR EPISCOPACY. 89 

which was merged in this. It then had 119 congrega- 
tions connected with it, and 101 ministers in its employ. 
From year to year this society has been extending its 
connexions, its operations, and its influence, and multi- 
plying its agencies, to an extent unexampled, till in 1835 
it reported "719 missionaries and agents" (all ministers, 
I suppose) in its employ ; 484 of whom were settled 
pastors ; and 1,050 congregations and missionary dis- 
tricts. The income of this society, as reported for the 
first year, was $20,031 ; as reported in 1835, it was 
$88,863 — having gradually increased annually for nine 
years from the first mentioned sum to the last. 

The instructions, or canons, of this society, as con- 
tained in the form of their commission for the guidance 
and government of the ministers in their employ, are 
minute, specific, and imperative. " You are required," 
&c, on six several and specific points, together with a 
reference to six other specifications in " General Instruc- 
tions." In addition to these is another " Notice," em- 
bracing ten specifications — the whole comprehending the 
entire code of canons for the regulation of individuals in 
commission of the society. 

The effect of this commission is to bring all its agents 
and beneficiaries into an intimate connexion with the 
society, and under its supervision and control. The 
connexion is much more intimate, and the control much 
more absolute and energetic, than that which results 
between the relation of a bishop on the one hand and 
the clergy and congregations of his diocess on the other, 
because, in the former case, it is a connexion of depend- 
ance ; and the canons of instruction are no less minute 
and specific. 

The secretary of the American Home Missionary So- 
ciety, then — who stands in relation to these numerous 
clergy, and to these still more numerous congregations, 
as a Bishop, exercising Episcopal supervision and con- 
trol in a far more absolute and energetic sense, than any 
Bishop of the Protestant Episcopal church of the United 
States — had under his care in 1835, of clergy, 719, and 
of congregations 1,050 ; while all the 17 Bishops of the 



90 REASONS 

Episcopal church together, for the same ground, have only 
772 clergy, and 800 to 900 congregations-— averaging, 
if we take 800 for each class, 47 for each Bishop. 

It is not my business to certify to the worthiness or 
usefulness of this Episcopal Missionary Institution — for 
it is obviously of an Episcopal character. It does not 
require such certificate from me ; if it did, I would most 
cheerfully give it. " Its praise is in all the churches." 
It has done and is doing a great and good work. May 
the Head of the Church still prosper and smile upon it. 
My only object is to show, that for extent of influence, 
for power in actual possession, and energy in the execu- 
tion of the Episcopal office — an energy resulting from 
the peculiar character of the relation — the whole col- 
lege of Bishops presiding over the Episcopal church 
of the United States, in their united sway, fall far behind 
the secretary of the American Home Missionary Society. 

One thing is certain, that if such power is dangerous 
— which is the imputation I am here called upon, or 
have taken upon me to encounter, and which, be it 
remembered, does not originate with me — then is it high 
time to look to this society. It has the bread of its nu- 
merous and wide-spread dependants in its hands, tempo- 
ral and spiritual, and can measure out to all and to each, 
in its own sovereign pleasure, both the kind and the de- 
gree, and actually does so — the kind of doctrine to its 
beneficiaries, and the measure of bread to its agents. I 
do not say that this is not suitable — that it is not good, 
in all that has been done, and is doing. In that compla- 
cency which I have always had in this society, and in 
that sympathy I have always felt in its operations, I be- 
lieve its influence is both good and suitable. But I am 
speaking to the point of power — of control — as a matter 
of fact, and in comparison of the influence enjoyed and 
used by the Bishops of the Episcopal church, severally 
and united. 

The dependance of the Clergy employed by the Ameri- 
can Home Missionary Society, and of the congregations 
assisted, is a most important feature, and a powerfully 
active principle, so far as relates to the point under con- 



FOR EPISCOPACY. 91 

sideration. It places them under the absolute control of 
the society ; and but for the virtue, which we know be- 
longs to the presiding agencies, it would certainly be a 
dangerous power. The Clergy and Congregations of 
the American Episcopal Church are not dependant on 
their Bishops ; but the Bishops are more dependant on 
them. 

But it appears by the following extract from the 
Monthly Magazine published by this Society, that they 
are not contented with the narrow field of the United 
States : — 

" It will be recollected that among the resolutions 
adopted at the last anniversary of the American Home 
Missionary Society was the following, viz : — 

" ' Resolved, That the signal blessings wliich have hith- 
erto attended the operations of this Society, afford ample 
encouragement to our endeavours, in humble dependance 
on God, to extend its operations, until its influences shall 
be felt not only in the whole extent of the American 
continent, but also throughout the civilized world."* 

" The bearing and tendency of this resolution require a 
passing remark. It is easily perceived that the influences 
of this Society, in many respects, may be felt in other 
countries, while its direct operations are confined to its 
appropriate field, which, according to its constitution, is 
the United States. It was not the design of the found- 
ers of this Society, however, thus to confine its opera- 
tions. The constitution declares, (Art. 2,) ' The great 
object of this Society shall be to assist congregations 
that are unable to support the gospel ministry, and to 
send the gospel to the destitute within the United States.' 
The word great in this article was inserted for the ex- 
press purpose of giving liberty to the Society to extend 
its operations to adjoining countries." 

The object of the paper, from which this extract is 
made, was to prepare the way for complying with appli- 
cations from France for assistance. It assumes, that 
" the field" for the society " is the world." 

This, for aught I have to say, is all very well, and it 
is noble too, as it illustrates the spirit and enterprise of 



92 REASONS 

this institution ; and it is no less well for me, as it illus- 
trates the point of comparison, which I am endeavouring 
to bring out. It leaves the aspirations of American 
Episcopacy out of sight ; they are not to be named in 
such company. I think, however, it would have been 
more creditable to the Society, if this forced interpreta- 
tion of the word "great" in the second article of its 
Constitution, had been spared. If they have money for 
France, or for any other foreign field, let them remit it ; 
but not on any such authority, as the averred and occult 
meaning of this word. Evidently, it never had such a 
meaning. / 

The Board of Missions of the General Assembly of 
the Presbyterian Church, in its revived energy and ex- 
tended operations, as a jealous rival of the last named 
Society, is another specimen of Episcopal care and con- 
trol, precisely of the same character with the American 
Home — except, that it is itself supervised by the General 
Assembly ; and the scope of its operations is nearly 
equal. 

The American Board of Commissioners of Foreign 
Missions is an institution of the same class, but of a 
much higher order. In the extent of its plan, it is like 
the Propaganda of Rome. The purity of this society be- 
fore the public stands unimpeached ; and I think very 
justly so. Neither is that enough to say. It has posi- 
tively achieved wonders. But, mark, its achievements 
are the results of its high Episcopal character — of its 
system, its single determination, its energy ; and its en- 
ergy has always depended, and still depends, on its Epis- 
copal power of control. 

I once had the pleasure of an acquaintance with a Mo- 
ravian clergyman, who had charge of a congregation of 
about a dozen souls, with no prospect of increase, but 
rather of diminution and extinction — in the midst of a 
dense population, where there were many other Christian 
Churches of different sects, with some of which this little 
band might have found a comfortable home, and dispensed 
with the labours of their pastor, to allow him to go to a 
wider and more hopeful field. He was on the best terms 



FOR EPISCOPACY. 93 

with all Christians, who knew him, and demonstrated the 
most exemplary charity towards other sects. He did 
not stay with his people, because he thought they could 
not get to heaven in any other way. Besides being most 
amiable and Christianlike, he was a man of a high order 
of talent, and of high cultivation ; and his accomplished 
and amiable wife was a very type of himself. But on 
account of the poverty of their people, they were obliged 
to give lessons in music for a support, in which they 
were both distinguished proficients. I asked him one 
day, why he did not abandon a station of so little prom- 
ise, especially as his people could still be accommodated 
in other churches of the town, and go to another field ? 

" We Moravians," said he, " submit entirely to our 
superiors, and regard their assignments, as the mandate 
of Providence. Where they, send us, we go ; and stay 
and work till they recall us, or till we die. We have no 
voice in our appointment ; and we offer no opinion, no 
advice for removal. We are like an army in the tented 
field, under discipline — and the word of a superior is 
law. It would be insurrection to gainsay, to advise, to 
reply." 

" But you are wasting your life," said I, " without 
result." 

" No," said he, " far from it. If I by obedience ac- 
complish nothing here, the principle pervading all our 
ranks, in whatever part of the world, will compensate 
for this loss, and more than balance it, in some other 
place. I am content, and shall live and die happy." 

This, thought I, is instructive ; and this is the secret 
of Moravian discipline. I do not say, that the discipline 
of the American Board of Commissioners for Foreign 
Missions is equal to this. I do not think it is. In some 
cases I believe they allow their missionaries to advise 
them, and encourage it discreetly. But they have their 
fixed and unalterable principles — or principles seldom 
and slowly changed in their present state — as well for 
obtaining their revenue to sustain their operations, as for 
the direction and control of their missionaries. Disobe- 
dience of isntructions in a missionary, or the assumption 



04 REASONS 

and use of a large discretion never confided to him, 
would-be rebellion, and ordinarily a disqualification for 
further employment. The history of this Institution in 
. connexion with its servants abroad, is proof of this ; and 
an atonement for such offence cannot easily be made. 
The Society get all the information they can, make the 
most of it, and their instructions are law. They act on 
the Episcopal principle to the very letter — under the 
most rigid system. The Episcopacy of the United 
States, as compared with this in its operation on the 
clergy, is mildness — ^gentleness. I do not mean, that 
this Board is oppressive, or unreasonable ; the system is 
indispensable to this work. I only mean to develop the 
fact, and set it in the light of comparison, so far as it is 
pertinent to my object. It is a principle in the mission-^ 
ary work, that he who devotes himself to it, has no will 
of his own. " He pleases not himself." And it is a 
high — a noble character. Their reward is in heaven. 

The American and the two great Presbyterian Educa^- 
tion Societies are institutions of momentous consequence 
to the country for the germ of power that is lodged in 
them, and for their control over the "inclination of the 
twig." These three societies, substantially the same in 
principle and in discipline throughout, according to their 
reports for 1835, had under their care as beneficiaries, 
2,230 young men, in the various stages of their Aca- 
demical and Theological education, beginning at the 
time they are called from the plough or the workshop, 
and ending with their commission to preach the Gos- 
pel and administer its ordinances ; and the disposal 
of $171,293 annually for this purpose. When it 
is considered, that these beneficiaries are taken up be- 
fore their principles are fixed, or their characters formed, 
and that all this work is to be done by their patrons and 
benefactors ; that the latter feel an interest and a com- 
mendable zeal in presiding over this work with assiduous 
care and untiring pains ; that a thorough inquisition is 
made into the private conduct of the beneficiaries, and 
that they are required to report to the proper authority at 
$taj,ecl periods the entire economy of their habits and 



FOR EPISCOPACY. D& 

lives, pecuniary, social, moral, and religious, in each par-* 
ticular item, embracing a score, more or less ; that pasto- 
ral, alias Episcopal visitations at all convenient periods 
are made to the seminaries where they are placed, by the 
principal Secretaries, or their proxies, to form a personal 
and intimate acquaintance, to inquire into the fidelity, to 
advise as to the general reading, and to secure the confi- 
dence of those under their care ; and that throughout the 
entire course of their education their relation to the So- 
cieties is one of dependance, consequently of obligation* 
and naturally of gratitude ; there can be no doubt as to 
the amount of influence, that is employed and realized, in 
the formation of the characters of these young men, and 
in fitting them for the duties of public life. These So^ 
cieties have the moulding of their minds in their hands* 
and the almost entire formation of their intellectual and 
moral characters from beginning to end; That the facil- 
ities afforded of educating their beneficiaries radically 
and thoroughly, and confirming them for life* with few 
exceptions, in the great and distinctive principles of the 
sects to which they belong, and in the usual modes of ac- 
complishing their own objects on the wide public, will be 
neglected, is scarcely to be supposed. And thus this 
immense system of educating and forming the minds of 
such a large body of men, and of sending them forth to 
educate and form the minds of the people, scattered over 
the face of our country, in all that concerns the moral, 
religious, social, and in many respects, directly and indi-^ 
rectly, political principles — is concentrated and lodged in 
the hands of a few individuals. That this power is well 
and prudently used, in all good conscience and honesty* 
according to the principles of those who wield it, I have 
never yet seen any reason to doubt. But that it is a 
power, more radical, and more influential over the des-- 
tinies of our country, than is lodged in the hands of any 
other equal number of men* will be obvious at a single 
glance. 

The Temperance Society, which, while it kept on its 
own proper basis, prospered so well and accomplished 
so much good, has more recently, as is well known, tres- 



96 REASONS 

passed upon ground, the propriety of which is questioned 
by the great body of those persons, who are decidedly 
the advocates of what they consider its legitimate design. 
This society has devised an ingenious method of enfor- 
cing its ultra pledges — particularly on ministers and other 
prominent characters — by sending copies of them by 
mail, and publishing in their journals the names of those 
who comply. As it is known, that no clergyman, or 
other prominent religious persons, who have " a local 
habitation and a name," are overlooked, those who do not 
comply are as effectually published, as those who do ; 
and consequently subjected to all the odium, that can be 
brought to bear upon them on that account. It is not 
long since, that a clergyman, a decided and strong tem- 
perance man, and occupying a highly important and in- 
fluential post in the community, but unwilling however 
to comply with the ultra pledge, told me, with chagrin 
and mortification, that having received a copy of it by 
mail " from the Vatican at Albany," he was forced into 
it as the least of two evils, inasmuch as he would be 
published, if he did not comply, by not being published. 
His station and relations in the Christian community were 
such, that he could not get along comfortably without 
complying with this order — for such was its character 
and operation on himself. " This," he added, " was 
tyranny with a witness !" It only shows how these pub- 
lic associations, when they get to be strong, and when 
urged on by the impetuous ultraisms of our country, may 
usurp and employ an illegitimate power. 

On the whole : I trust I need not go farther to show, 
that there are far more formidable powers possessed and 
wielded by numerous public religious and other associa- 
tions in our country, than can fairly be attributed to the 
Episcopacy of the Episcopal church, or to its ecclesias- 
tical organization ; nay, that by inspection and scrutiny, 
the power of the latter, in all but a needful and whole- 
some influence, vanishes, while that of the others is as 
vigorous as needs be ; and in some of them more so. 
Besides, the influence of the American Episcopal church 
tangible, fixed by constitutional 



FOR EPISCOPACY. 9? 

laws, and remains the same from the date of its exist- 
ence ; the public can see what it has been, what it is, and 
may satisfactorily know what it will continue to be ; 
while that of many of these comparatively irresponsible 
institutions, is developing new and latent energies from 
year to year, constantly varying in their forms, and sur- 
prising the public with some hitherto undiscovered fea- 
tures. 

It is moreover to be said in praise of the Episcopal 
church, that she has most scrupulously abstained from 
meddling with all political questions ; that she has never 
approached them — a most important and material fact 
in that regard, which has been under consideration in 
this chapter ; at the same time, that the most exciting 
political question, now convulsing the nation, has been 
carried into the Presbyterian connexion to a wide extent, 
been discussed warmly in churches, in Presbyteries, and 
Synods, and in many of them passed into the form of 
resolutions, so as to draw down the notice of our national 
legislature, and caused it to be said on the floor of the 
Senate — " that if the Presbyterian church should insist 
on agitating this question, it would divide the Union." 
This is the substance and point of the declaration, though 
not perhaps the exact words. I quote from memory. 

This uniform and conscientious abstinence from poli- 
tics is a most important feature, and a practically salu- 
tary element in the American Episcopal church. It is 
meddling with politics that has for centuries been most 
injurious to Christian churches — injurious and destruc- 
tive to their appropriate character and spiritual influence 
— and greatly injurious to their reputation, and I may 
add, to the reputation and influence of Christianity in the 
world. It is not without reason, that political men and 
governments are jealous of large Christian organizations 
— as history so abundantly attests, that the influence ac- 
quired by them has been frequently abused. When, 
therefore, we see the Presbyterian church, as a church, 
taking up questions which have an intimate connexion 
with the structure of our political institutions, and pass- 
ing resolutions upon them for the purpose of influencing 
9 E 



98 REASONS 

the public mind, it becomes a natural subject of anxiety? 
not only with Christians, who desire to see politics kept 
out of the church, but with politicians and statesmen, 
who are always jealous of such interference. It tends- 
to keep alive and nourish that prejudice, which has so 
long been felt, and to give occasion for a renewal of the 
charge — that Christians in their organizations have polit- 
ical designs. 

It is a remarkable feature in the changes of society,, 
that a community sometimes gets into a new state of the 
combination of its constituted elements before it is, as a 
whole, aware of it. Such eminently is the present con- 
dition of our country, religiously considered. It turns 
out, that the Episcopal principle is the pervading and 
ruling element of our whole religious public at this mo- 
ment — the announcement of which, no doubt, will take 
many by surprise. But a single glance at facts will 
show that it is indeed so. The facts adduced in this 
chapter prove it, not to name any more. Turn our eyes 
which way we will over the wide country — more espe- 
cially when we look at the great anniversaries of oui 
religious and benevolent institutions at Boston, New- 
York, and Philadelphia — we find the entire religious pop- 
ulation, including every denomination of importance, 
associated and organized into systematic bodies, super- 
vised and controlled by a few individuals, and all based 
on the Episcopal principle — and that in most eases in 
the most absolute and energetic form. There is now 
no escape from it — no treading back. If Episcopacy is 
an evil, considered as a theory for practical use, we have 
left us only the choice of evils — to adopt its simple and 
proper form, as in the Protestant Episcopal church of 
the United States, which is definite, palpable, and respon- 
sible ; or go on under the supervision and control of these 
extemporaneous institutions,, which have grown up, as it 
were, in a night — which are the creatures of accident — 
which have been constantly shifting in their forms with 
circumstances — which are still liable to changes every 
year, and will doubtless experience them — the end of 



FOR EPISCOPACY". 99 

which no human foresight can predict — hut which will 
be sure always to carry in them the element of power, 
naturally tending to the augmentation of its energies 
with the progress of time. 

I have shown in the light of comparison, that Ameri- 
can Episcopacy — or that church polity and government, 
which generally passes under this name — is the simplest, 
purest, and most equal of all ; that, when subjected to 
analysis and the most rigid scrutiny, it cannot be found 
fault with, as withholding the balance of power from the 
people ; but that its constitutional structure, as is the fact 
with our political institutions, and in accommodation 
to the republican principles of this land, confers upon 
the people an influential and actual control. It has been 
seen, that the constitution of the Episcopal church is 
even more popular in this particular than the Presbyte- 
rian, inasmuch as the laity are not only admitted into 
the highest legislative place on a footing of equality with 
•the Bishops and Presbyters, for the decision of all ques- 
tions — but on one contingency they may array them- 
selves in a separate rank, to determine votes by a pure 
iaical influence by a majority of their own — a most ex- 
traordinary, and for the people, a most generous con- 
cession. It shows in the first place, that the Bishops 
and clergy never wished to have an undue influence ; 
and in the next, that they never can have. 

It is manifest, that there is no religious association in 
this country so pure and popular as this, where there are 
official grades, one above another ; and the history of the 
American Episcopal church proves, that it operates har- 
moniously. In other portions of our religious world, the 
elements of collision are extensively and powerfully at 
w r ork, striving, each man for himself and each society 
for itself, for an Episcopal sway, but rejecting its proper 
form — which notable fact, and the manner thereof, afford 
a most reasonable ground of presumption, that the real 
occasion of these collisions is the want of Episcopacy in 
form. 

Consider, for example, the unhappy relations of the 
American Home Missionary Society and the Board of 
e2 



100 REASONS 

Missions of the Presbyterian church — both Episcopal in- 
stitutions in principle, and that of the highest order. 
Throughout the wide territories of the Presbyterian church 
these societies cover the same and the whole ground ; 
are of the same nature and have the same object ; they 
come into collision everywhere, dividing churches, Ses- 
sions, Presbyteries, Synods, and the General Assembly. 
All these unhappy results would be entirely avoided 
under the proper forms of an Episcopacy. And so gen- 
erally we may say of the known collisions of the Pres- 
byterian church, in other forms and on other topics, prac- 
tical, doctrinal, and disciplinary. 

It cannot for a moment be doubted, that it is better to 
have religious organizations, well defined, fixed, and 
known — and so compact and comprehensive in their 
forms, as not to be easily shaken or disturbed, by ambi- 
tious aspirants, or contentious persons — than for a door 
to be left open for perpetual innovations, or for the com- 
munity to be flooded from time to time with new schemes 
and new societies to take the place of others, or to come 
into collision with them, to the disturbance of the public 
peace. The religious history of our country for the last 
twenty years is a most impressive illustration of the cor- 
rectness of this remark. 

But, then, although it does indeed appear by this 
showing, that American Episcopacy is not so bad as 
we thought it was ; although it must be confessed, that 
its constitutional and fundamental principles, as ex- 
pressed and declared, are suitable, fair, and safe for the 
people ; yet its very genius is the spirit of domination ; 
it has the mark of the beast upon its forehead ; we 
cannot forget what it has done at Rome — what it has 
done and is doing in Great Britain. 

Alas for the name of a thing, if it has ever been bad ! 
There is no getting over a name. What has American 
Episcopacy to do with Rome, or Rome with it 1 What 
with Great Britain, or Great Britain with it ? Chris- 
tianity was at Rome, therefore Christianity is good for 
nothing ; it is bad, Christianity is in the church of 



FOR EPISCOPACY. 101 

England, therefore Christianity is to be feared ! Cer- 
tainly the last conclusion comes as legitimately as the 
first. 

But, admitting that Episcopacy is bad ; that its genius 
is the spirit of domination ; we have seen that the prin- 
ciple is in operation throughout the land in numerous 
forms, in all the great religious organizations and asso- 
ciations ; and independently of them ; and that Episco- 
pacy in its own proper form is the least objectionable 
of all, first, because it is open, fair, and fixed ; and next, 
because it actually operates well. Who shall give a bad 
name to that which is good — good in appearance — good 
in fact 1 If these other and surreptitious forms of Epis- 
copacy, which have imbodied the principle, under covert 
forms, indeed, but forms most potent — if these are safe 
— how much more safe is Episcopacy in its proper form 1 
On the very principles of those, who object to Episcopacy, 
but who yet run into it in practice, they ought themselves 
to be Episcopalians, if they would be eonsistent — cer- 
tainly, if they would be fair. It is due to themselves ; 
it is due to the public ; and in my opinion it would be 
more safe for the public, and only in that way safe ; for 
then the public could know what to depend upon ; 
whereas now they cannot know. 

To object to Episcopacy for what it may possibly be, 
when no other possible objection can be found, is indeed 
the weakest objection possible. If brought against these 
covert forms, there might possibly, nay with truth, be 
some force in it. These, possibly, may not in the end 
turn out well. There must be high endowments of wis- 
dom and of virtue to save them from being carried into 
an uncomfortable stretch of power ; and more virtue 
and more wisdom, than ordinarily fall to the lot of man, 
to redeem them, when once they shall have got there. 

Moreover, when given individuals have been long time 
candidates for the Episcopal office — have fairly earned 
their way to it — and at last been regularly chosen and 
publicly invested with its trust and appropriate preroga- 
tives, under Constitutional and Canon law, being bur- 
dened with its distinct and well defined responsibilities, 



102 REASONS 

as well as clothed with its powers — there is no surprise 
in the public mind — there can be none. They have come 
into their place by universal consent, themselves ap- 
pointed to be governed, as well as to govern, by a well 
denned code of regulations. But in the other case, 
when men have made their way into a higher and more 
absolute power of the same kind, though under another 
name, and stand in it independent of a like salutary con- 
trol, the public will sooner or later be surprised, and 
become anxious. And the consequence will be a strug- 
gle — on the one hand to maintain, and on the other to 
reduce an influence, which, it will be averred, was not 
fairly acquired, and is dangerous to be held without a 
more tangible responsibility and control. Thus society 
is liable to convulsion and disaster. 

Lest it should not only be conceded, that the argu- 
ment of this chapter is good and sufficient for its pur- 
pose, but felt also by some minds, that it proves too 
much, viz. that no Episcopacy whatever is safe ; or lest 
there should be left a conviction tending to that conclu- 
sion, it may be proper for me to remark, that, although 
there may be a leaven of feeling in the community, dis- 
posed to cherish a repugnance to all sorts and degrees 
of religious organization, I do not think it is sufficient to 
prevent them. The economy of combination and organ- 
ization is the spirit of the times — in matters of business 
and in social arrangements. A pure democracy is known 
and confessed to be an impracticable theory. That is, 
every member of the community cannot be the President, 
or the Governor, or the Justice, or the Juror ; neither can 
the whole body of the people get together for the trans- 
action of every item of public business, as they would 
then have time to do nothing else, and the ends of society 
would be frustrated. It is impossible to come nearer 
to democracy, than Republicanism, the principle of which 
is — that the people shall have a voice in the election of 
their rulers, and an immediate or mediate control over 
the appointment of all public servants. And such we 
have seen is the organization of the American Episco- 



FOR EPISCOPACY. 103 

pal Church — purely republican. This is easily seen, 
and may be made evident and satisfactory to all. And 
if this is the genius of our institutions and the spirit of 
the country, it harmonizes perfectly with the age, the 
will of the people, and the character of their civil gov- 
ernment. Order in religion, since the people must have 
a religion, and since it is of all things most desirable and 
most important, is as necessary as in civil society ; and 
hence it is impossible to dispense with a religious, or 
spiritual polity. And a polity, that harmonizes with the 
spirit of the people and the genius of their government, 
cannot fail to be satisfactory. Whatever else they may 
be dissatisfied with, they cannot complain of this ; what- 
ever else they may fall back from, they must have a 
basis somewhere, and they can hardly fall back farther 
than their own will, as usually expressed. It has ever 
been found, and doubtless will always prove so, that it 
is as impossible to accomplish the great objects of reli- 
gion without a social organization, as it is to attain the 
objects of a civil government without it. The latter 
would be a contradiction in terms ; but there is nothing 
in which public sympathy operates so powerfully as in 
religion ; and the more powerful the religious propensity 
may be in its social character, the more does it require 
a salutary direction and control. Religion without gov- 
ernment runs into fanaticism — into chaos — in the same 
manner, as the ordinary state of society would be dis- 
solved into anarchy without civil order. For myself, I 
have no concern, that the effect of my argument, if it 
should prevail, would be to react upon the Episcopal 
system, where it exists in its proper form, to dissolve 
and bring it to the ground. The more severely this sys- 
tem is subjected to scrutiny, the brighter will it shine, 
and the more will it commend itself to the respect and 
estimation of the public. 



104 REASONS 



CHAPTER III. 

Consideration of objections to the Liturgy, and to other forms and 
modes of Episcopal worship. 

The forms and modes of public worship in the Epis- 
copal Church are no part of Episcopacy in itself consid- 
ered, as a polity and government. They are properly 
accidents in such a relation. That is, there is nothing 
in Episcopacy, that necessarily demands them. 

Although the Liturgy of the Protestant Episcopal 
Church of the United States is in all fairness to be judged 
by its simple merits, yet in entering on this subject it will 
probably be deemed pertinent, so far as we have space, 
and may also be gratifying to the curious, as well as use- 
ful to the inquiring, to introduce this chapter by a brief 
retrospective and historical view of the Liturgies of the 
Hebrew and Christian Churches — and more especially 
of the Liturgy, the consideration of which is more par- 
ticularly before us. 

It is a remarkable fact, that the first occasion of public 
worship, to which the children of Israel were summoned 
after they had crossed the Red Sea, was celebrated by 
singing or chanting a piece of Liturgical composition, in 
which all the people joined in alternate ranks, or choirs : 
" Then sang Moses and the children of Israel this song 
unto the Lord, and spake, saying — I will sing unto the 
Lord, for he hath triumphed gloriously," &c. Ex. xv. 
1 — 19. That this is one of the sublimest and most 
beautiful specimens of devotional composition, ever writ- 
ten, I need not say. It was suited to the occasion, itself 
most sublime, awful, triumphant. When the more public 
worship of the assembled people was over, " Miriam 
and all the women" took up the same anthem " with tim- 
brels and in dances," 



FOR EPISCOPACY. 105 

The writings of Moses generally were made a public 
ritual ; and it will be observed, that they are frequently 
interspersed with a specific and imperative injunction, 
that they should be read to all the people. Occasionally 
we have prescribed forms for the different parts of pub- 
lic service, of the nature of daily and other occasional 
consecrations of the people, sacred vessels, &c. ; re- 
sponses, benedictions, with a multitude of other offices ; 
of which the following are a few specimens : For the ex- 
piation of uncertain murder, it is ordered, first, that the 
priests and sons of Levi should be in attendance ; next, 
that " the elders of the city, nearest unto the slain man, 
shall wash their hands over a heifer," beheaded in the 
place of murder ; and they, the elders, representatives of 
the people, " shall answer and say, Our hands have not 
shed this blood, neither have our eyes seen it. Be mer- 
ciful, Lord, unto thy people Israel, whom thou hast re- 
deemed, and lay not innocent blood unto thy people Israel's 
charge." This was a prescribed ceremony and form for 
such a case. Deut. xxi. 5-8. " In this wise ye shall 
bless the children of Israel, saying unto them : The Lord 
bless thee, and keep thee ; the Lord make his face to 
shine upon thee, and be gracious unto thee ; the Lord 
lift up his countenance upon thee, and give thee peace." 
Num. vi. 23-26. " And it came to pass, when the 
Ark set forward, that Moses said (was accustomed to 
say,) Rise up, Lord, and let thine enemies be scattered ; 
and let them that hate thee flee before thee. And when 
it rested, he said, Return, O Lord, unto the many thou- 
sands of Israel." Num. x. 35-36. The 26th chap- 
ter of Deuteronomy is an interesting specimen of a pre- 
scribed Liturgical service, ceremonial, responsive, declar- 
ative of covenant engagements, &c. And numerous 
other portions of the writings of Moses are composed 
into prescript forms, adapted to occasions, and allotted 
to persons, people, and priests, according to the parts 
respectively assigned to each. David appointed the Le- 
vites " to stand every morning to thank and praise the 
Lord, and likewise at even." 1 Chron. xxiii. 30. Which 
j« auidar+iv - ™,>^jng an d evening public service — ox 
e3 



106 REASONS 

prayers. The Temple service ordered and established 
by Solomon was minute and circumstantial in its pre- 
scribed Liturgical assignments ; and also as restored by 
Nehemiah after the captivity, which he says, was all 
done " according to the commandment of David and 
Solomon his son." Neh. xii. The Psalms, as seems to 
be universally conceded, are nearly all Liturgical, va- 
riously assigned to the priests, people, and choir. In 
short, it may be said, that the Hebrew ritual, in process 
of time, grew up into a comprehensive system for com- 
mon and for all special occasions, specifically and mi- 
nutely divided into separate parts for all and for each. 
And what is specially worthy of notice is, that there was 
Divine authority for it, if we are to respect the ordi- 
nances of Moses, as worthy to claim tnis high character. 
The same may be said of the Psalms, and the order of 
public worship, which these inspired compositions pre- 
scribed. So al»30 of many other parts of the Old Testa- 
ment, which were evidently designed for Liturgical use. 
Frequently we find such notices as the following : 
" Then on that day David delivered forth this Psalm to 
thank the Lord into the hand of Asaph- and his brethren 
— Give thanks, &c." 1 Chron. xvi. 7. See also Ps. 
cv. " Moreover Hezekiah, the king, and the princes 
commanded the Levites to sing praise unto the Lord 
with the words of David and Asaph the seer" &c. 2. 
Chron. xxix. 30. "So the service of the house of the 
Lord was set in order." lb. 35. "They set the priests 
in their apparel with trumpets, and the Levites, the sons 
of Asaph, with cymbals, to praise the Lord after the or- 
dinances of David. And they sang together by course" 
&c. Ezra hi. 10-11. "And Moses wrote this law, 
(meaning his writings comprehensively) and delivered it 
unto the priests the sons of Levi, and unto all the elders 

of Israel. And Moses commanded them, &c 

Thou shalt read this law before all Israel, in their hear- 
ing. Gather the people together, men, women, and chil- 
dren, and the stranger that is within thy gates, that they 
may hear, that they may learn, and fear the Lord your 



FOR EPISCOPACY. 107 

God, and observe to do all the words of this law." DeuL 
xxxi. 9-12. 

It is evident, therefore, that the Hebrews, and after- 
ward the Jews — the latter being the name of the rem- 
nant, after the ten tribes disappeared — had a Liturgy on a 
most extensive scale, and that in the sense of prescribed 
forms of public worship. Every part of this service 
seems to have been prescribed, and the manner thereof. 
When our Saviour appeared, he found the Jews in the 
possession and use of a public ritual. I think I am war- 
ranted to assume, that this point will not be disputed. 
It is abundantly proved by the concurrent authorities 
of Josephus, Scaliger, Buxtorf, Selden and others. 
Hammond and Lightfoot, of later time, have clearly 
shown, not only, that the Jewish Liturgy prescribed the 
forms of prayer and praise, but they have been able to 
determine the order and method of their hymns and sup- 
plications. It is evident that our Saviour conformed to 
that ritual, including all established orders of public 
worship, inasmuch as no notice occurs of a complaint 
brought against him for departing from it, or in any way 
treating it with disrespect. This would have been a 
material and grave charge, and would have been seized 
upon with avidity and determination, if any overt acts or 
neglect of his had laid him open. It would have occa- 
sioned such a clamour, and led to such results, as could 
not have been passed over by such fidelity of history, as 
is known and believed to have characterized the Evan- 
gelists. This total silence, therefore, is tantamount to a 
positive statement of the fact, so necessarily involved. 

Hence we account most satisfactorily — and so far as 
I can see in no other possible way — for the exceeding 
and scrupulous paucity of any new and peculiar religious 
services introduced by our Saviour. He lived under the 
Jewish dispensation, and conformed to it. All agree in 
this last position. And that conformity must have in- 
cluded a submission to the forms and orders of public 
worship. 

The prayers of "the hypocrites," "standing in the 
synagogues and in the corners of the streets," which our 



108 REASONS 

Saviour rebukes, Math. vi. 5. evidently refer, not to acts 
of public worship, as usually kept up under authoritative 
regulations, but to private devotions, such as are now 
practised in Catholic countries and churches, and by the 
Turks, for ostentation. The directions immediately 
given, in the 6th verse, determine this point : " But thou, 
when thou prayest, enter into thy closet" &c. 

It is a notable fact, that our Saviour published and 
established no other form of prayer, except the short 
and comprehensive one, commonly called the Lord's 
Prayer. So scrupulous was he not to innovate on the 
established forms of worship, (I think it is fair to reason 
in this way, and that no other way can account for the 
fact) that when the disciples, by the mouth of one of 
their number, made the distinct request, " Lord teach us 
to pray, as John also taught his disciples," he still went 
no further, than to give them again " the Lord's Prayer" 
abridged, except only some instructions by way of com- 
mentary on the spirit of prayer. John, it would seem, 
had given his disciples some new forms ; but our Sav- 
iour declined. Christ was accustomed to pray, and to 
pray with his disciples. It was immediately after he 
had concluded prayers " in a certain place," that this 
request was made, which proves, that it was not only a 
form, but some new form, which they asked for ; and I 
think it moreover proves, that our Saviour himself had at 
this time been using a common form. If the prayer was 
new and extemporaneous, then the very thing asked for 
was before them, viz. a pattern. I think soberly, that 
this will not be regarded as a forced conclusion. It is 
natural, probable, and the only consistent interpretation. 
I do not deny, it is reasonable to believe, that our Sav- 
iour was accustomed to offer up prayers appropriate to 
himself, to his relation to his Father, to his disciples, to 
the world ; and of course entirely out of the range of a 
common ritual. Such for example is his prayer in the 
17th of John ; during his agony in Gethsemane ; and on 
the Cross. But it is a most remarkable fact, that he 
published and prescribed no forms for common use, ex- 
cept the Lord's Prayer ; and I know not how to account 



F0& EPISCOPACY. 109 

for it, unless by admitting, that he did not think proper 
to disturb or innovate upon the established Jewish Lit- 
urgy. The only other items of a proper Liturgical ser- 
vice which he gave, in addition to the Lord's Prayer, 
were for the observance and administration of the Sacra- 
mental ordinances — the Supper and Baptism. These, 
as is obvious, were essentially necessary, inasmuch as 
they are the only seals and symbols in Christ's visible 
kingdom, appointed for use to the end of the world. The 
publication of them was reserved — of the one, till he was 
about to suffer, and of the other, till the time of his As- 
cension. 

" When He, the Spirit of truth, is come, he will guide 

you into all truth ; he will show you things to 

come." According to directions given, the Apostles 
waited at Jerusalem for " the promise of the Father" — 
for the Spirit. It was left with them, under such a 
guide, to open the Christian dispensation, and to estab- 
lish its ordinances. And now let us see what course 
they pursued in relation to the Jewish ritual, and in 
establishing new forms of worship. 

First, they did not immediately and thoroughly aban- 
don the temple worship, but were found habitually in 
attendance upon it : " Now Peter and John went up to- 
gether into the temple at the hour of prayer, being the 
ninth hour" — or evening prayer. Acts iii. 1. At Anti- 
och in Pisidia " Paul and his company went into the 
Synagogue on the Sabbath day, and sat down. And 
after the reading of the law and the prophets" — after the 
customary Liturgical service was over — " the rulers of 
the Synagogue sent unto them, saying, Ye men and 
brethren, if ye have any word of exhortation for the 
people, say on." Acts xiii. 14-15. I cannot see, that 
the use, which Paul made of this occasion, is any detri- 
ment to my argument. The narrative shows, first, that 
the Apostles were accustomed to attend on the Jewish 
service ; next, that their appearance in this instance im- 
pressed the rulers of the Synagogue, not only, that they 
were regular worshippers, but so exemplary in their con- 
formity, as to inspire the confidence, though strangers, 
10 



110 REASONS 

that they might deliver an acceptable exhortation. At 
Thessalonica, " where was a Synagogue of the Jews, 
Paul, as his manner (custom) was, went in unto them, 
and three Sabbath days reasoned with them out of the 
Scriptures." It is morally certain, that he could not 
have purchased these repeated protracted hearings, un- 
less he had conformed strictly to their ritual. " To the 
Jews I became a Jew, that I might gain the Jews ; to 
them that are under the law, as under the law, that I 
might gain them that are under the law," &c. 1 Cor. 
ix. 20. For a long time the Apostles practised circum- 
cision, and generally conformed to Jewish rites and cer- 
emonies, over and above the public Liturgical services — 
as in the case of Paul's " shaving his head at Cenchrea, 
because he had a vow." Acts xviii. 18. Peter held 
out so long in conformity to Jewish customs, that, on 
one occasion, Paul had to rebuke him for " dissimu- 
lation ;" " for he was to be blamed." It is evident, 
therefore, that the Apostles did not immediately, nor for 
a long time, abandon the temple worship at Jerusalem, 
nor that of the Synagogue in other places. 

But did they set up a Christian ritual 1 Yes, as soon 
and as fast as was convenient. It was not possible to 
do much in that way immediately. It had taken ages 
and centuries to form the Jewish ritual, and to bring it 
into use ; nor is it easy to see, that there were any facil- 
ities much more advantageous for establishing a full and 
complete ritual for the Christian Church, in any brief 
period, if we consider the state of the world, and the 
materials, out of which the church was to be formed — 
having Judaism on the one hand to subdue and trans- 
form, and paganism on the other, to reclaim from its 
idolatry and multitudinous vices. 

The first form of prayer given us in Acts iv. 24-30, 
is partly composed from the Jewish Liturgy, as will be 
seen ; and what is more, " they lifted up their voice to 
God with one accord." Even though it be claimed as 
an extemporaneous prayer, it was evidently supported in 
a proper Liturgical manner, according to custom. It is 
fairly to be inferred from the Epistles of the Apostles, 



FOR EPISCOPACY. J 11 

that they began to introduce Liturgical services. The 
rebuke of Paul to the Corinthians, " every one of you 
hath a psalm, hath a doctrine," &c. has its force only in 
this assumption, that they did not observe the forms and 
rules, that had been prescribed by him, harmoniously. 
The " Amen" prescribed to " the unlearned" proves the 
custom of responses. Even " the prophets," or persons 
favoured with revelations, the Apostle required to be 
subject to prescribed rules, in the use of their gifts, that 
" all things might be done to edification." He enjoined 
silence, except on this condition. The joint worship " in 
psalms, hymns, and spiritual songs" enjoined on the 
Ephesians and Colossians is to this point. They were 
to " teach and admonish" by these, evidently implying 
some other conjunct services, not indicated clearly and 
alone by these terms. 

Liturgies have been ascribed to the Apostles, Peter 
and James, and to the Evangelist Mark. St. James's 
Liturgy was composed for the Church at Jerusalem, of 
which he had the charge ; and the existence of which, 
as genuine, seems to be demonstrated by the fact, that 
Cyril, one of his successors over the Church of Jerusa- 
lem, wrote a commentary upon it. Certain it is, that 
there were Liturgies in existence from the earliest times 
of the Church, denominated " Common prayers" by Jus- 
tin Martyr, of the former part of the 2d Century ; " con- 
stituted prayers," by Ongen, of the first part of the 3d 
Century ; and " solemn prayers," " preces solennes," 
a round of prayers, or prayers perennial, by Cyprian, 
middle of the 3d Century. The Emperor Constantine 
had prayers composed for his army, and used in his 
Court " authorized prayers," according to Eusebius. 
Basil and Chrysostom, of the 4th Century, composed 
Liturgies. The Council of J-iaodicea in the year 3G7 
ordered, " that the same Liturgy, or form of prayer, 
should be always used, both at the ninth hour, and in 
the evening." The same rule was adopted by the fourth 
general Council of Chalcedon in the year 451. The 
Council of Mela, in the former part of the 5th Century, 
enjoined, " that such prayers should be used by all, as 



112 REASONS 

were approved of in the Council, and that none should 
be said in the Church, but such as had been approved 
of by the more prudent sort of persons in a Synod." 

From the fourth and fifth Centuries onward, down to 
the Reformation of the sixteenth Century, it is univer- 
sally admitted, that Liturgies, full and complete, were in 
common use all over the Christian world, prescribed by 
the Ecclesiastical authorities of the different times, un- 
dergoing occasional alterations and additions. 

It is evident, therefore, that the Christian Church 
came into the use of an established and complete ritual 
of worship, as soon as was convenient ; that the Jews 
have always had a public ritual, and still continue to 
have it ; and that remote branches of the Christian 
Church, such as the Syrian, discovered by Dr. Bu- 
chanan, and the Abyssinian, as travellers affirm, have 
kept their rituals from the earliest ages. 

The Liturgy of the Church of England was finally 
compiled and authorized under Edward VI. in 1548, 
since which there has been but little alteration. The 
Commission appointed for that purpose was composed of 
7 Bishops, Cranmer and Ridley, Martyrs of Queen 
Mary's reign, having been two of them ; and of six other 
high dignitaries of the Church — in all 13. Some slight 
expurgations and amendments have since been made in 
♦he times of Elizabeth, James I., and Charles II. ; but 
none of material importance since 1661. 

It is well known, that the Roman Church went into 
great excess in multiplying occasions and objects of 
worship, public and private, and in devising and adapting 
forms to each and all. They ran into idolatry, and bur- 
dened the public conscience with innumerable supersti- 
tions. It is equally well known, that the Reformed Pro- 
testant Churches rejected, each for itself, what of the 
occasions and objects of worship they considered idola- 
trous, and what of the forms specifically appertained to 
them. They rejected also more or less of form, that was 
in itself indifferent to conscience — that is, forms that 
might or might not be used, without offence to conscience 






FOR EPISCOPACY. 118 

« — according to the discretion and taste of those, who 
took the lead in these new organizations, and as they 
judged might minister most to edification and to the ad- 
vancement of the interests of pure religion. Some went 
to an extreme, and laid aside nearly all form ; others re- 
tained a little more ; others still more ; but the Church 
of England, after expunging those parts obnoxious to 
Protestant principles, availed herself of all those helps, 
which she considered were properly and well provided 
for public devotion and private worship, and which re- 
cognised, professed, and guarded the fundamental, and 
comprehensively, the essential doctrines of Christianity. 

The Protestant Episcopal Church of the United States 
is the daughter of the Church of England, and has re- 
tained her Liturgy and forms substantially, having reject- 
ed and expunged a few parts, and adapted others to the pe- 
culiarities of our country and its institutions. It maybe 
remarked, that some of the things rejected and expunged. 
by the American branch, have been disapproved by nu- 
merous intelligent and. serious minds in the Church of 
England, who have wished and who still hope to see the 
time, when these defects and blemishes shall be blotted 
from their own public and authorized ritual. 

That there are features and parts in the ritual of the 
American Episcopal Church, liable to objection and to 
criticism with those, who reject nearly all forms and 
prescripts of the kind, is very easy to suppose. That 
some criticisms may be plausibly sustained, on the sim- 
ple merits of the subjects, I do not deny. I have felt and 
made them myself, and still feel their force. But, if I 
am satisfied with them, as a whole ; if my conscience 
and taste are not offended ; if I can see reasons for be- 
lieving, that they are good and suitable for their purpose ; 
that they comprehend a correct statement of the doctrines 
of Christianity ; that they are so admirably constructed, 
as to bring before the religious public of every Congrega- 
tion in the course of each year the substance of Bible 
history, precept, piety, doctrine, and prophecy, together 
with profitable allusions to the most eminent saints of all 
ages, challenging a sympathy with all those, who have 
10* 



114 REASONS 

feared God from the beginning of the world ; — if 1 find 
Jesus Christ in his history, in his work, in his life and 
doctrine, in his death and resurrection, and in all his 
offices, prominent and supreme, interwoven throughout, 
and everywhere exhibited in the services of every day 
and of every occasion, in some forms and features of his 
adorable character and appropriate offices ; — these and 
such like reasons, which might be greatly extended, even 
beyond these specifications, ought, as I think must be 
conceded by all considerate minds, to command my re- 
spect and high estimation of a work, which has been the 
product of the combined wisdom, of the experience, and 
of the piety of so many ages of the Church of God, from 
the Apostles downward, comprehending a period of fif- 
teen centuries. 

No matter what has been the history of this book — I 
had almost said, no matter where it came from — if I 
judge it by its merits, it is to say the least an admirable 
production. It is a production, which commends itself 
to every Christian's mind and feelings, the prejudices of 
his education oat of the way. It is a production, which 
by becoming familiar with it, disarms prejudice, enlight- 
ens the mind, and wins the affections, if there be any- 
thing of religion there. It is a remarkable fact, that no 
religious and conscientious persons, however strong may 
have been their prejudices against the Episcopal forms 
of worship, have attended long upon them, without be- 
coming pleased, attached, partial to them ; and few, who 
have been brought up in that way — I have never known 
one — have forsaken it for other modes of worship, except 
as providentially they have been drawn off by strong 
family ties, or other social connexions, or have been 
placed entirely beyond the reach of opportunities to en- 
joy their preferences. It satisfies the Christian, and an- 
swers all his spiritual purposes, in connexion with the 
Bible, on which it is based, to which it constantly refers, 
and nearly the whole of which it comprehends by allu- 
sion, or actual use. Tt offends not the taste of su- 
perior and the most cultivated minds, at the same time 
that it is adapted to the comprehension of the lowest an*' 



FOR EPISCOPACY. 115 

most uncultivated. It is for the rich and the poor, # the 
high and the low, the ignorant and the learned. It is 
competent to enlighten all, to edify all, and guide all in 
the way to heaven. I know not, that there is anything 
in it detrimental to truth, or piety ; but am disposed to re- 
gard all its tendencies as favourable to both. I have 
satisfied myself, that the prescribed ritual and Canons of 
the Episcopal Church of the United States afford full 
scope for the most ardent piety and for enlightened zeal, 
equally and alike in private Christians and Ministers ; and 
that, conforming to them and living up to them will qualify 
any and all persons for the greatest possible usefulness, 
as Christians, in the present state of society and of the 
world. That they cannot be improved, I do not say. 
But the many ages and centuries, which have been re- 
quired for this production, may serve to show, first, that 
it is worthy of some respect on that account ; and next, 
that if at this moment it were wanting, it could not be 
easily produced again. And all experience proves, that 
attempts for improvement in such a ritual, to be prudent 
and safe, must be slow and well advised. Doubtless 
there will be improvements, I know not when, nor do I 
at present deem myself qualified to prescribe in what 
particular parts and forms improvement is most desirable. 
On this point I have little, or no anxiety, being satisfied, 
that it is the best Christian ritual in existence ; that it is 
equal to present demands ; and that the proper authori- 
ties, at a suitable time, will in their wisdom and best dis- 
cretion do all of this kind, that may be needed, and which 
future developments of Providence may suggest. 

But, it seems necessary, in answering the purposes of 
this discussion, that I should return to a radical point, 
viz. Is any prescribed form of worship suitable and best 1 
That there must be a form, when worship is social and 
in any degree public, need not be said. I mean of course, 
when such worship is conducted by one person, or by 
official characters in their place ; and when it is addressed 
to the ear. Though the language be entirely extempo- 
raneous, it is still a form. Even with those who refuse 



116 REASONS 

a prescribed form of language, there is always, at least 
with few exceptions, a prescribed form of order. It is 
determined by custom, if by no other authority, how many 
psalms and hymns, how many sermons or addresses there 
shall be ; and in what order, or relation to each other, 
they shall come in. So much is prescribed by general 
agreement, with few exceptions. With the Quakers, 
(Friends) I am aware it is not so, because they pro- 
fess to be " moved by the Spirit," which is not uniform, 
whatever that spirit may be. If we were to concede this 
claim, we should of course give up all prescribed form. 
But in this particular the Quakers are alone, and my ar- 
gument is not with them, but with those, who do actu- 
ally adopt a prescribed form in a degree ; so that the 
question is one of measure, and not of principle. 

It will be found upon investigation, that prescribed 
form is carried further, by those who profess to reject it 
altogether, than merely to determine the order of the ex- 
ercises. Reading of the Scriptures, and the psalms and 
hymns are obviously prescribed by custom. With few 
exceptions and with little variation the public prayers, if 
not prescribed, are set forms — commonplace thoughts 
and phrases, appropriated to that office. Most ministers, 
who are supposed to pray extemporaneously, run through 
an accustomed, and to their hearers, a well recognised 
round of thought, from which they seldom depart, week 
after week, and year after year. Some of them cannot 
vary from their set phrases. I knew a clergyman, who, 
when it was proposed to offer a special prayer, in conse- 
quence of the place in which they were assembled being 
struck by lightning, and two persons killed, went through 
his usual form without even alluding to the mournful oc- 
casion ! 

It may be true, that ministers highly gifted in extem- 
poraneous speech, may appear to be less confined to 
specific forms ; but if their prayers are rich and various, 
a peep into their drawers will ordinarily discover, that 
this gift is an acquisition, not an endowment ; and that 
this rich variety is the result of untiring pains to commit 
to writing and to memory, in the same manner as the 



FOR EPISCOPACY. 117 

best extemporaneous preachers — called extemporaneous 
— produce their sermons. Their prayers are forms out 
of sight; but they are no less forms. However, these 
are manifestly exceptions to the general rule. Minis- 
ters, as a body, cannot endure that amount of application 
to study, which is indispensable to this rich variety in 
prayers and in sermons. If prayers are studied, ser- 
mons will be neglected ; or if supreme attention is given 
to sermons, the prayers will not only be formal, but mea- 
ger. Doubtless, in nine parts often, both in number and. 
quantity, these extemporaneous prayers, so called, are 
mere forms ; and this assertion will easily be believed, 
because everybody recognises the fact. The forms most 
common, stale, low — having all the vices of form, with- 
out the purity of a prescribed and authorized ritual — are 
stereotyped in the public mind — in the mind of the leader 
and of those who are led. 

Turn which way we will, therefore, we are doomed to 
form — and a set form. Shall I say — blessed with it "? 
And the only question is — whether we shall have a 
good or a bad one ; whether it shall be well provided, 
uniform, and authorized ; or whether, for the sake of 
now and then a rich treat, served out to a very few, the 
public generally shall be obliged to listen either to com- 
monplace, crude, undigested forms, recognised by every- 
body from their earliest years ; or to bold and startling 
novelties ; and both, perhaps, for a great portion, offensive 
to good taste in the choice of language ? Yes, in many 
cases, absolutely vulgar, tending to excite a very uncom- 
fortable state of feeling, instead of promoting edification 
— becoming a mere matter of endurance on account of 
vices of this description. From form we cannot escape ; 
that is settled by universal experience. The Presby- 
terian, the Congregationalist, the Methodist, the Baptist 
— all have their forms — their set forms : the Scriptures, 
if read, are a form ; the hymns are a form ; and as it 
turns out, the prayers are a form. It is form from begin- 
ning to end — in the order and in the matter — except, 
perhaps, as recently and to a wide extent bold attempts 
have been made to break down all order and all form by 



118 REASONS 

the habitual introduction and rapid succession of startling 
and shocking novelties. These unprecedented innova- 
tions, instead of showing how good it is to be without 
form and without order, are fast bringing the minds of the 
public to their senses, and convincing them, if they 
were never convinced before, that some prescribed order 
and form are indispensable, not only to protect us from 
such innovations, but for comfort and edification. The 
extravagance and wildness of fanaticism have overrun 
the country ; and the danger is, that the reaction, which 
is the unavoidable result of such a morbid excitement, 
will be a settling down of some into indifference towards 
religion ; of others, into disrespect and disgust ; and of 
many, into infidelity. Happy, indeed, if the net of the 
Episcopal church should catch and save them ; and to 
some extent no doubt it will. All these events will con- 
tribute providentially more than anything else (thanks to 
God, who can bring good out of evil) to show the value 
of such a church — to illustrate its purity, the correctness 
of its doctrine, the stability secured by the happy combi- 
nation of its elementary principles ; and above all, the 
benefit, the importance, the indispensableness of its forms 
and modes of worship in comparison with others. 

These unhappy occurrences will open the eyes of the 
people — of those who are not already borne away on 
the torrent and lost in the abyss. They will see that 
they have been deceived, innocently, perhaps, but yet 
deceived. For twenty years I myself have been de- 
ceived — willingly, I confess, under the influence of edu- 
cation, habit, and my religious connexions ; and it was 
these very events, in connexion with the opposite ex- 
treme of compelling religious belief — the one throwing 
order into confusion, and the other generating bitter and 
endless strife — which opened my eyes, and brought me 
to a pause. I turned, and looked, and asked, where is 
a remedy for these evils '! To oppose the wild career 
of extravagance on the one hand, was useless ; and all 
the attempts to allay the bitterness and asperity of strife 
on the other, had proved before the world only the 
putting of oil upon fire. Happy for me, there was 



FOR EPISCOPACY. 119 

<*— happy for the community, there is — a medium be- 
tween these extremes. Providence has brought in a 
remedy — not an extemporaneous one, but one of long 
standing and thorough proof; not an experiment, but a 
system, which has been the protection of the church 
through ages of conflict and seas of trouble ; which has 
redeemed her, when plunged into idolatry and over- 
whelmed with superstition ; which has rescued her from 
secular hands and secular control, when kings and civil 
magistrates have taken and employed her institutions and 
her priesthood for political ends ; and which appears at 
last in the Episcopal church of the United States, un- 
tramelled by political bands, conscientiously eschewing 
all such connexion, aloof from the odium theologicum on 
the one hand, and from the raging fires of fanaticism on 
the other — pursuing a straightforward, dignified, inde- 
pendent, harmonious career, respecting herself and com- 
manding the respect of the world. 

And not only will it be seen, that we have been de- 
ceived, but injured by having been defrauded of the 
greater good. To escape from set forms and modes of 
worship is impossible, except upon the Quaker principle. 
Everywhere else they prevail ; and even there, as the 
necessities of our nature and as the secret history of their 
doings, occasionally betrayed, abundantly show, they 
are not able to go on entirely " by the Spirit." They have 
their appointed or authorized speakers, who pursue their 
accustomed round ; and unless they are severe students, 
the circle in which they move w T ill be a small one, and 
sufficiently obvious to those, who habitually attend upon 
their ministry. If, therefore, set forms of public wor- 
ship are an evil, we have before us, as was observed in 
regard to Episcopacy in the former chapter on the same 
supposition, only the choice of evils : shall these forms 
be left afloat and loose in the public mind, to be appro- 
priated in such manner and quantity as may suit the 
feelings and discretion of the officiating minister for the 
time being, the congregation relying solely upon the ear 
for what he may please to dispense to them ; or shall 
they be reduced to written and prescribed forms, that all 



120 REASONS 

may have them in hand, all see, and all be prepared to 
join in them, if they please, because they know what is 
coming 1 Shall they be carefully and prudently provided, 
under the wisdom, piety, and best discretion of consti- 
tuted authorities, and collected from such sources as 
the purest and best devotional writings and manuals, 
produced by Apostles, saints, and Martyrs, from the day 
of Pentecost to this time ; or shall we be doomed to the 
far more defective, the much more exceptionable, and 
the sometimes crude, offensive, startling, and shocking 
forms, entailed upon us by loose, unauthorized customs, 
and doled out in such measure and parts, as may be 
convenient to the memory, or as may suit the feelings 
and taste of the minister for the time being \ 

Let us consider separately some of the most common 
objections to a prescribed form, such as is used in the 
Episcopal church. 

1. It is a Roman liturgy. This reason may have 
force in company with prejudice ; not, I think, anywhere 
else. It has been already fully answered in the previous 
chapter on Episcopacy, by the suggestion, that the ob- 
jection bears with equal sway against the Bible — against 
Christianity, &c. If the liturgy, as abridged and ex- 
purgated from Roman corruptions, is sound in doctrine 
and good for practical purposes, that is enough — that is 
all that needs to be claimed for it. No matter where it 
came from. Besides, though it may have come down 
through that medium, it is not of course the worse, or 
less worthy of our respect, in all that is acknowledged 
and subscribed to by Protestant American Episcopalians. 
Some of the purest, most exemplary, and most talented 
Christian ministers that the world has ever seen, the 
Apostles excepted, have belonged to the Romish commu- 
nion in their purer days ; and even since that church 
began to be corrupted. That there are good men and 
Christians among the members of the Roman church, in 
the ranks of the clergy, as well as of the laity, even at 
this day, no charitable person could reasonably doubt. 
I have heard an American clergyman, who has been at 
Rome, say, that one of the present college of Cardinals 



FOR EPISCOPACY. 121 

is considered by all Protestants, who visit that city, as a 
man who, for the purity of his character, his Christian 
zeal, and for his abundant labours, is worthy of the 
highest respect. He has preached the Gospel in every 
village and hamlet of Italy, and is especially noted for 
his evangelical labours among the poor. For us to 
say, If he is a good man, he would have proved it by 
renouncing popery, is a position, which we cannot char- 
itably maintain. He stands in his own light, and we in 
ours ; we are not authorized to judge him, neither is he 
competent to judge us. Every Christian's conscience is 
influenced by the history of his life. " To his own 
Master he standeth or falleth." 

Moreover, our liturgy is not in fact a production of the 
church of Rome ; but in all that is of original and unin- 
spired composition, in its collects, and in the general 
and substantial structure thereof, it may fairly be accept- 
ed, partly by presumption from a consideration of its 
intrinsic and obvious merits, where positive testimony 
of the origin of particular parts is wanting, and partly by 
historical evidence, as having emanated from the hands 
of the most eminent Christians of all ages, back to the 
Apostles ; and is actually connected with them. All the 
devotional parts of the liturgy will satisfactorily demon- 
strate this, even though we lay aside the consideration 
of the notable fact, that no devotional compositions of 
our own day ever obtain a general acceptance, except 
they are from the hand of the most pious, godly, heav- 
enly-minded men. There is nothing in the history of the 
church of Rome to show, positively or presumptively, 
that her ritual, in any of the parts received by Protest- 
ants, had been corrupted. Besides the general excel- 
lence of the liturgical compositions, as approved by the 
conscience, and by the most devout and heavenly affec- 
tions of the -universal church, every true Christian must 
feel, that the service called the Litany is a very ecstasy 
of devotion, and that none can attain to the purity and 
height of its holy and heavenly breathings, without feel- 
ing that he is above the world and near to heaven. All 
persons accustomed to the liturgy must have felt the 

11 F 



122 REASONS 

power of that part of it. To such, the Litany will need no 
commendation from me. The like was never written by 
the hand of uninspired man. It seems inspired — and 
inspired in the highest degree. I verily believe it is so ; 
not indeed as claiming our respect as a part of the sacred 
canon — but as having been drawn by the hands of men, 
who stood and felt themselves to be standing in and 
breathing the holiest atmosphere that is possible on earth 
— in the presence and at the footstool of the Eternal 
Three in One — at the foot of the Cross — sympathizing 
with God and with the dependance and wants of our 
race — breathing out the holiest, most importunate prayer 
after God and for redemption from sin. It seems as 
if they stood at the last stage between earth and heaven, 
about to enter heaven, but unwilling to go there, till they 
had used their last opportunity of prayer, and poured out 
before the throne of God and the Cross of a dying Sav- 
iour their effectual intercessions for all whom they were 
leaving behind. Let any Christian read that portion of 
the Liturgy, and he will confess, that this which I have 
said of it is not praise, but a simple statement of its 
merits. 

In short, it is evident, that this manual of public and 
private devotion, in all that is uninspired, and in its gen- 
eral plan and structure, is the joint product of the most 
orthodox and the holiest of men. Say, that it has been 
in use in the Roman Church ; say, even— though that 
does not appear — that it was principally produced 'in 
that Church ; I see not, I feel not, that it can be the 
worse for that. Nay, as we are certified, that some of 
the most eminent Christians that have lived since the days 
of the Apostles have been found in that connexion, and 
as we have satisfactory evidence, that such characters, 
running back through all ages of the church, must have 
had the charge of this production, it comes to us under 
the highest sanctions of uninspired authority. It is in 
fact a joint work of the wisest and best men, that have 
been found scattered along through the entire range of 
the Christian Era to the sixteenth century. But the 
work, after all, speaks for itself, and by whomsoever 



FOR EPISCOPACY. 123 

used, is sure to make impressions of its own holy char- 
acter. I have never yet seen the Christian, or the man, 
who could open his mouth against it, on the ground of its 
intrinsic merits. It is admitted to comprehend every 
subject of prayer, and the wide scope of Scripture his- 
tory, devotion, doctrine, and precept. 

2. The prescribed service of the Episcopal Church 
is objected to as an irksome repetition, and therefore un- 
profitable. That the public services, under the head of 
Morning and Evening prayers, are the same throughout 
the year, is true ; and I have shown, that the public 
prayers of other denominations, who reject these and all 
prescribed forms, are notwithstanding for the most part 
set forms ; and it is equally true, that they are in gene- 
ral nearly a repetition. The difference in this particular 
is too trifling to be made of any account, especially when 
balanced against other considerations, which will gener- 
ally be allowed to operate in favour of the Episcopal 
service and against these. For example : The prayers 
of the Episcopal Church are short, having intervals oc- 
cupied by the choir and by reading of the Scriptures. 
This gives variety and relieves from irksomeness. The 
language also is pure and comprehensive, and equally 
adapted to all minds. Whereas, in the other case, the 
principal prayer is long — often uncommonly so. Not 
unfrequently it occupies a half hour, till everybody is 
tired. Besides, the language often offends good taste ; 
the subjects are sometimes treated awkwardly, so as to 
give pain, instead of promoting edification ; topics are 
occasionally touched in a manner very objectionable ; 
and the minds of a large portion of the congregation are 
unavoidably occupied in criticism, rather than joining in 
worship. But those who habitually attend on the Epis- 
copal service have no room for criticism, and no provo- 
cation. If they are pious and devout, the prescribed 
form, so far as it occurs as a repetition, is a help to their 
devotions. Repetition there must be in all modes of 
worship ; it is unavoidable. And when it must occur, 
it is desirable, that it should be brief, comprehensive, 
F2 



124 REASONS 

and pure, as in the prayers of the Episcopal Church. 
For those who are not pious, and consequently not ab- 
sorbed in devotion, I believe, as a general fact, that 
the Episcopal service is less irksome and more agreea- 
ble. The frequent change and great variety are an ob- 
vious reason why it should be so. Besides, it should 
be recollected, that much the greater part of the services 
appointed for every day, and for every morning and 
evening, including the collects and Scriptures, are not a 
repetition except once a year — leaving out of view the 
part sustained by the choir, and even that has more or 
less variety in it. With the exception of a few short 
prayers offered up at intervals between other parts, the 
services of the Episcopal Church actually have less 
repetition and a greater variety, than those of any other 
Protestant Church. And it cannot be denied, that they 
are all in the highest degree Scriptural, and eminently 
calculated to assist devotion. 

3. But there is too much getting up and sitting 
down, too frequent change of posture and of topic, too 
much interchange of different kinds of service, &c. 
Doubtless it does seem so to those who are not accus- 
tomed to it, and who are more used to services like the 
Presbyterian. But when this objection is proved exper- 
imentally, it not only vanishes, but the practices before 
esteemed faults are transformed into excellences. The 
whole system is found to accord with nature and with 
the spirit of closet devotion. It might be presumed, 
that such a ritual, the product of so many centuries of the 
Christian church, and of the most illustrious Saints adorn- 
ing her annals, who had to do with the formation of this 
work, was never composed and constructed but with all 
the lights and suggestions of experience. 

Follow the Christian to his closet, where is his Bi- 
ble, his prayer and hymn books, his various manuals of 
devotion. He kneels and invokes God, his Father, Re- 
deemer, and Sanctifier ; he reads a verse, or two, or 
more, or a chapter of the Bible, according as his feelings 
incline. If a sentiment of devotion springs up in his 



FOR EPISCOPACY. 125 

heart at any moment or place of his reading or medita- 
tion, he instantly gives expression to it; if any desire, 
he offers it up in prayer ; if he feels any evil, he prays 
for deliverance ; if his kindness for others flows out, he 
prays for them ; — whatever emotion springs up in his 
bosom, he utters it, whether of sorrow for sin, of grati- 
tude for favours, of adoration, of intercession, or of praise. 
Tf one great feeling pervades his heart, he dwells upon 
it, and brings it out in various forms in his addresses to 
the Deity. In the course of half an hour he has per- 
haps looked many times into his Bible, hymn book, and 
other devotional helps that may lie before him, and 
at each interval poured out his various and rapidly suc- 
ceeding emotions and desires before the throne and 
mercy seat of God. He rises and walks his room, and 
kneels again ; he prays ; he sings, it may be ; he changes 
his subject, his book, his posture, and passes from one 
act of devotion to another, just as his feelings prompt 
him ; and his states of feeling are every moment chang- 
ing, as thoughts succeed each other. This is nature in 
such an occupation ; it is man acting out, without re- 
straint, his own character, as a religious being, in the 
cultivation of religious affections. And it is very likely 
he will offer the same petition, word for word, many 
times in succession, and at every time ending it with 
the usual doxology and Amen. He loves to say, 
" Through my Lord and Saviour Jesus Christ ;" and to 
ascribe " praise to Father, Son, and Holy Ghost." He 
loves to go over the same thing again and again, where 
his affections for the moment are strongly fixed ; and he 
believes, that God, who is h?>> father, is willing to hear. 
And he will perhaps return to the same topic many times 
in the same season of his retirement. 

Now let it be observed, that the entire system of the 
Episcopal ritual is based upon this principle — viz. on the 
natural and various promptings of religious affections in 
closet devotion, so far as it can be applied to public 
worship. There is this difference between the two : In 
his closet the Christian, being alone, follows the prompt- 
ings of his feelings ; whereas a public ritual should it- 
11* 



126 REASONS 

self be the prompter and the guide. In his closet the 
Christian is not called upon to have respect to others, 
but only to himself, in the course of his devotional exer- 
cises. But in public, where there are many minds 
and various states of feeling, the exercises of devotion 
should be so contrived, as to' bring all these various 
minds, as far as possible, to the same state at the same 
time. In public, it is impossible, that a ritual of devo- 
tion should be conformed to the states of feeling in 
each individual ; its aim should rather be to prompt and 
control feeling, but not without regard to that variety, 
as well as repetition, which is the spontaneous growth 
of the closet. The closet is the model ; and the plan 
of public worship should be to come as near to it as 
possible. It is the natural flow and rapidly succeeding 
changes of the religious affections, which are to be re- 
garded in the formation of a public ritual. In this view 
it will be seen, that the Episcopal forms and modes of 
worship have been ordered in wisdom ; and that they 
demonstrate a consummate acquaintance with the human 
heart under the affections of religion. 

4. But the common use of the ritual by all the peo- 
ple is a mere mockery, and sanctions hypocrisy ; it is 
well known, that there is no devotion in the hearts of a 
great portion of the congregation, and they know it them- 
selves ; and the practice, in connexion with this con- 
sciousness, is in great danger of making them mere form- 
alists for life ; and consequently it is perilous to their 
souls. 

In the early part of my residence in London I was in- 
vited to go and hear a preacher, who had the reputation 
of being a representative of American theology, or of a 
particular species of Theology, supposed to be exten- 
sively prevalent here, and which, it was imagined, might 
be agreeable to me. It was curious enough, that the 
whole argument of the sermon went to prove, that every 
prayer and every religious act of an unconverted sinner 
is not only displeasing, but in the highest degree dis- 
pleasing to God. No matter how sincere the sinner may 
imagine himself to be, yet in fact there is no sincerity ; 



FOR EPISCOPACY. 127 

no matter how anxious he may be about his own salva- 
tion, even though his tears flow like a river, and he can 
have no rest, the greater his anxiety and the more he 
does on that account in the study of the Scriptures and in 
seeking God by prayer, the greater is his sin, till he has 
a new heart ! It was fair to infer from all that was said 
in this argument, though it would have been too shocking 
if the preacher had brought it out, that cursing and blas- 
phemy would be more innocent, than these religious acts 
in such a case ! 

I said to the gentleman, who had invited and accom- 
panied me, as we were going home, I could not, in 
conscience, deny, that such doctrine had prevailed to 
some extent in America ; but that, in justice to the coun- 
try, I must declare the imputation, if intended to charac- 
terize American preaching in general, a libel. 

That any persons should fail to enter into the spirit 
of the forms of public worship, on which they are accus- 
tomed to attend, is certainly to be regretted ; but I am 
not aware, that this is a sin peculiar to Episcopal- 
ians. It may possibly be more visible among them ; but 
in all honesty I do not think it is more prevalent. What 
is the appearance of any person in a religious congrega- 
tion, but an ostensible profession of worship 1 The 
reigning public conscience of the community is in favour 
of religion ; and the ordinances of public worship are 
God's appointed means, not only of edification to Chris- 
tians, but of bringing unconverted men — sinners, who in 
their conscience respect religion — home to himself. For 
the most part, those who use the solemn, and as it must 
be confessed by all, the appropriate ritual of the Episco- 
pal Church, may charitably be supposed to have a respect 
for its doctrine and sentiments ; and in the exercise of 
the same charity, it may also be presumed, that their 
conscience goes with the service. On the last point, 
there is in most cases no doubt. 

There is just as much reason for the Ministry of the 
Church to call on all the people to engage and take part 
in the public services of the Sanctuary, as for the Chris- 
tian father and head of a family to call around the altar 



128 REASONS 

of his household his children and domestics, and exhort 
them to join in the acts of devotion, whatever be their 
form, in which he leads. Both institutions are suitable 
and good, and have the same general design ; and all the 
objections, which can be brought against one, he with 
equal force against the other. It may be hoped, that he 
who can be induced to join formally and habitually in acts 
of social and public worship, will also by that very means, 
under the blessing of God, be brought to a participation 
in the grace and spirit of that worship. Certainly it must 
be granted, that it is more hopeful and better to do it, 
than not to do it. I think, indeed, it may be satisfacto- 
rily shown, that a formal and actual participation in the 
ordinary uses of the public ritual of the Episcopal 
Church, other things being equal, is more likely to issue 
in a cordial acquiescence in the requirements of the Gos- 
pel, than the passive and taciturn habit of the Presbyterian 
and some other denominations. The mere suggestion 
of this idea, I am disposed to believe, will generally be 
convincing. This suggestion is the more forcible, when 
we consider, that the temper of the age and of the public 
mind is favourable to the possession and exemplification 
of the graces of practical piety in all their legitimate 
bearings — which is an undoubted fact. 

5. The audible responses of the congregation are ob- 
jected to as improper, unprofitable, and tending to confu- 
sion. 

As to the charge of confusion, inasmuch as it is an 
appointed order, well understood., conformed to without 
difficulty in the manner intended, and to those concerned 
is in no sense confusion, it requires no reply. That it is 
improper, if it suits the feelings of the denomination, I 
cannot see, or feel, In all ages religious congregations 
have been accustomed to make responses to official per- 
formances, in one form or another : So did the Hebrews ; 
so do the Jews still ; and so have Christians from the 
beginning, with the exception of some Protestant sects, 
who have probably laid aside this practice, rather for the 
sake of setting up a difference under the name of an im- 
provement, than for any good reasons, as is the fact in . 



FOR EPISCOPACY. 129 

some other changes. I think it cannot fairly be made a 
question of propriety, but of taste and habit ; and may 
therefore be lawful with those who like it. 

As to its profitableness, it may be remarked, that it is 
not only an ostensible, and with true worshippers, a rea- 
expression of sympathy, but it is calculated to give 
greater effect to the power of sympathy, and to kindle 
livelier sentiments of devotion in the hearts of those who 
engage in these offices. What Christian does not know 
by experience the difference in the state and activity of 
his religious feelings, while engaged in the duties of the 
closet, when in one case his devotions are only mental, 
and in the other he gives them an audible expression ? 
The mere sound of his own voice on his own ear, in the 
utterance of his emotions, and the effect of natural and 
appropriate intonations, give a new character and an in- 
creased ardour and vigour to those sentiments. It is 
hardly possible for him to realize the full benefit of pri- 
vate devotions, when deprived of this privilege. It is in 
truth and in all experience the most indispensable and 
most active means of kindling devotion to its purest and 
most glowing fires. 

And if such be the effect in the closet, how much 
more in the public congregation, where the mysterious 
and amazing power of sympathy comes in to give charac- 
ter and intensity to the devotions of the house of God 1 
Such beyond all question is the natural tendency, and 
such the design of this practice. It is intended, more- 
over, that every one present should feel that he is a wor- 
shipper, and that he should sustain his own part. It 
makes all participants in concert, besides, that it gives to 
each, even in this public place, the additional privilege of 
the closet. While he reads and prays and sings in com- 
pany with those around him, enjoying and communicating 
the power of sympathy, he also reads and prays and 
sings, as one alone in the presence of God, and in his 
earthly sanctuary. There is, perhaps, no feature of the 
Episcopal ritual, that is founded more in nature — that is 
better adapted to man as he is — and of course, none more 
demonstrative of wisdom, and of experience in the char- 
f 3 



130 REASONS 

acter and operations of piety, as well as in the means of 
assisting and promoting it. It is true, this privilege may 
be abused ; so may anything else. It may fail of its in- 
tended effect over undevout minds ; and so may any 
other and whatever means. 

6. But with all these advantages, Episcopalians have 
no religion ; they are mere formalists. 

Alas ! I am ashamed ! It is pleasant, however, to 
observe, that an answer to the prayer incorporated in 
the Litany of the Episcopal ritual — " from all unchar- 
itableness, good Lord, deliver us" — is beginning to a 
great extent to be realized, as an apparent result of this, 
or of some other influence. It is certainly true, that the 
different denominations of Christians are more charitable 
and more kind towards each other now, than they were an 
age ago. There is, however, one remarkable exception 
to this, in which the reverse is equally and painfully 
true. I do not mean in the case of an entire denomina- 
tion, but of a large class of Christians and Christian min- 
isters in our country, who have allowed themselves to 
be driven to extremes on several important subjects, ap- 
pertaining to existing interests of society. In view of this 
exception and its converse, it is strikingly true, that we 
live in the most charitable and most uncharitable age. 
The majority of Christians are accustomed to manifest 
great kindness towards those, who happen to differ from 
them in some peculiarities of their several denomina- 
tions ; at the same time there is abroad in the land a 
large class of the severest and most uncompromising de- 
nunciators of those, who do not fall in with their extrava- 
gant ultraisms. This spirit, however, is the natural 
fruit of ultra doctrines and an ultra position. The doc- 
trine and the position beget the spirit ; and the spirit is no 
less a sure indication of the position and the doctrine. 
The spirit is the flag — the standard thrown out in the 
wind, flapping and snapping in the ears of the public. 

It does not become me to volunteer, as the defender 
of the piety of the Episcopal church. I may say, how- 
ever, in all good conscience, that I have always blushed 
&t the charge now under consideration, whenever it has 



FOR EPISCOPACY. 131 

saluted my ears, as unbecoming and injurious. Of my 
Presbyterian and Congregational brethren, both ministers 
and laymen, as a body, I may say with all sincerity, and 
am bound in honesty to say — that I respect and love 
them for the decided, hopeful, and interesting exemplifi- 
cations of Christian piety and zeal, which I have long 
witnessed in their ranks. I believe — I am bound to tes- 
tify — that their Christian character, in matters most im- 
portant and hopeful of good to our country and to the 
world, has greatly improved within the limits of my inti- 
macy and fellowship among them. 

Without pretending to assume any definite point, or 
presuming to make invidious comparisons, I think I 
may also say, supported by the common opinion of the 
religious public, that no Christian denomination in our 
land has improved more in the same time, as to their 
piety and efficiency, than the Episcopalians. And over 
most of the others they have one great advantage : they 
are harmonious. It was impossible for me not to observe, 
during a month's residence in Philadelphia, last autumn, 
the prosperous and happy state of religion in the Epis- 
copal churches of that city, as compared with the per- 
nicious effects of public religious controversy, so obvious, 
in the Presbyterian churches of the same city. Inde- 
pendent of my own impressions, a friend called my atten- 
tion one day to a letter he had been writing, declarative 
of the same prominent fact, as the result of his own ob- 
servations. The American Episcopal church seems of 
late years to have risen to a sense of her responsibilities % 
she has established theological seminaries ; is calling 
out and training young men to increase the ranks of her 
ministry ; she has entered into the spirit of missions, 
domestic and foreign ; and God hath blessed her abun- 
dantly within her own pale, in fulfilment of his own 
engagement, " that he who watereth shall himself be 
watered." 

7. The numerous holy days and saint's days, appointed 
or recommended to be observed, in the Episcopal liturgy-, 
are objected to as relics of the Romish superstitions. 

As a theory, independent of these fragments of history, 



132 REASONS 

it would seem very suitable, that the most remarkable 
events of our Saviour's earthly abode, from his nativity 
to his ascension, should be, in some form and by special 
ordinances, commemorated. Whether the very week of 
the year, or day of the month, can be precisely deter- 
mined, is not of material importance, if Christians can 
be agreed on any assumed dates for the respective events. 
It must be evident, that such observances are calculated 
to fix and preserve in the public mind the remembrances 
suggested by them ; and to do it more effectually, than 
could be realized in the want of them, in the same man- 
ner as our Fourth of July keeps alive the recollection 
and sentiments proper to be cherished in relation to that 
eventful period of our history ; in the same manner as 
the 22d of February reminds us of the Father of our 
Country ; and in the same manner as the annual cele- 
bration of any remarkable event or epoch, distinguished 
in history for good or evil to mankind generally, or to 
any community, may serve to inspire with gratitude, hope., 
and courage, if the event was a blessing, or with admo- 
nition and caution, if it was an evil. 

And what harm in setting up like perpetual memo- 
rials, if there is room for them, to such names as the 
most distinguished of the Apostles, Evangelists, Chris- 
tian martyrs of the earlier and later ages, and of the 
most eminent saints, that belong to past history 1 Is 
not their history inspiring and profitable to contemplate 1 
Is it proper — is it well to let their names, their example, 
and their virtues go into oblivion 1 Can it be honestly 
averred, independent of the supposed origin and mediate 
descent of some of these appointments, that the use made 
of them in the Episcopal church, is likely to have, or 
does have any bad effect ! Viewed as a theory, the ob- 
jection falls ; and I am not aware that the practice is 
found to be vicious in its tendency. Every question of 
this kind, to be determined fairly, must be decided on the 
simple ground of its own merits, apart from the influence 
of prejudice. 

But who are they that make this objection 1 I will sup- 
pose, for example, that they are Presbyterians and Con- 



FOR EPISCOPACY. 133 

gfegationalists. Well, let us try them by their own rule : 
It is a singular fact, that within the limits of about twenty 
years, and for the most part in much less time than that, 
a calender of stated religious occasions, or holy days, 
has been made up, adopted, and gone into general use 
throughout these two denominations, much more crowd- 
ed, as I am inclined to believe — though I have not taken 
the trouble of counting the lists in the two cases for com- 
parison — -than the corresponding calender of holy days, 
adopted and recommended by the Episcopal Church, 
which have grown principally out of events scattered 
along the entire line of eighteen centuries. And in ad- 
dition to these, there are constantly occurring numerous 
special and extemporaneous appointments, which, in 
their number, added to the amount of time allotted to 
their observance, probably exceed the calender of stated 
occasions of the same class. There is a monthly Con- 
cert,* (of prayer) so called, at least for every week in 
the year, and I believe somewhat in excess of this, 
assigned each to its specific object, as for example, to 
Christian missions generally — which I believe is the 
primitive institution of the kind ; to the Sabbath school 
enterprise ; to the Tract cause and efforts ; to the cause 
of Sailors ; to the Temperance reformation ; to abolition 
of Slavery ; to Christian mothers' associations — which in 
many cases is weekly ; to Revivals of religion ; and to 
numerous other specific occasions, already gone into ex- 
tensive, and many of them into general observance. I sup- 
pose it would be moderate to state the monthly Concerts, 
which are very generally observed, at seventy-five a year. 
There is a large class of other stated and extempora- 
neous religious occasions, obtaining and receiving a 
great share of the attention of the religious public of 
these two denominations, amounting in all, I should 
think, if we include the entire list of every sort above 
specified, to not less than two hundred a year, inde- 
pendent of the Sabbath. Of course I do not mean, that 

* The English Christians object to this name, concert, because 
it unfortunately suggests among them a kind of theatrical exhibition 
of music. But the same reason does not have equal force with us. 
12 



134 REASONS 

each of these has got into general use ; but probably not 
less than owe hundred and fifty of them are very widely 
observed, and that too by the same individuals. 

. This surprising list of religious occasions, or holy 
days, stated and special, has all grown up within about 
twenty years. The original monthly Concert, on the 
subject of general missions, has long since attained to a 
very sacred estimation ; and so in its train liave several 
others of the same class, though falling somewhat be- 
hind, as regards the interest felt in them. There are 
several annual Concerts, to which very great import- 
ance is attached, as the first Monday in the year, for the 
world ; a day in February, for colleges ; another for the 
cause of Temperance ; and some others, the specific 
design of which I am not possessed of. 

Of course I do not refer to these appointments to 
object to them. Many of them 1 have long sympathized 
with, and observed religiously for the design of their in- 
stitution. My only object is to bring them up in array 
before those, who are supposed to object to the compara- 
tive paucity of stated religious observances, or holy days, 
which are to be found in the religious calender of the 
Episcopal church, that it may be seen, which party in 
fact has the most, the complainants or the accused. 

It may not be improper, however — it may be instruct- 
ive — to inquire for the moving springs of these recent 
and numerous appointments for the religious public of our 
country. As a general fact, the public, as a body, have 
never been consulted ; and it is equally true, for the most 
part, that ecclesiastical authorities have not been prime 
movers in this business ; but nearly all of them have 
originated in the minds of individuals, or in a small cir- 
cle of individuals. Favoured by the spirit of the times, 
and by the prevailing appetite for the multiplication of 
appointments of this kind, it has only been necessary to 
propound, no matter from what quarter or by whom, and 
to begin a new one ; and almost immediately it has been 
taken up, and gone into a more or less general observ- 
ance. I do not pretend to say, that these conventional 
arrangements are worthy of less respect on that account ; 



FOR EPISCOPACY. 135 

or that they are less important, or less useful ; but the 
fact undoubtedly is, that the public generally have not 
been consulted in their introduction ; that ecclesiastical 
authorities, and other highly influential religious associ- 
ations have rarely been consulted, till after these ap- 
pointments have originated, and been forced upon them ; 
but they have generally emanated from such obscure 
sources, that it would be very difficult to trace any con- 
siderable number to their moving cause. 

That a reasonable number of these appointments may 
be useful, 1 think, will hardly be doubted by Christians ; 
and that the public have been drawn into an excess of 
such observances, I think, is no less true. To show 
how easy it has been to originate them, I shall take the 
liberty to state, that one of the most interesting, and as 
I think decidedly one of the most worthy of all — I 
mean the first Monday of the year, which is observed as 
a holy day throughout the United States, and extensively 
in Great Britain — was actually started and received its 
original impulse at the suggestion of a lady ! She con- 
ceived it, proposed it, and had the personal influence to 
get it under way, until it has obtained the sanction and 
recommendation of the General Assembly of the Pres- 
byterian church, of how many and what other religious 
bodies of this country I do not know, of the wide Chris- 
tian public of Presbyterians and Congregationalists gen- 
erally, and of the Congregationalists in England through 
the recommendation of their General Union ! I believe 
this observance has obtained more attention, excited more 
interest, and is likely to do more good, than any other of 
the entire list. The first and only one I have had the 
opportunity of attending, since it was started, was the 
first Monday of the current year, 1836. And then I was 
engaged with a highly respected and esteemed pastor 
and his flock for five hours of the day in public — two 
hours and a half in the morning and two and a half in the 
afternoon ; and a very pleasant and profitable season it 
was. The interest of these uncommonly long services 
was well sustained by the superior tact of my clerical 
brother in the management of such a meeting. 



136 REASONS 

The origin and progress of this religious day, from its 
beginning to its present date, as illustrative of the princi- 
ple, " Great effects from little causes," is a curious and 
instructive piece of history. It is substantially a type 
of most of the others, now under consideration, but more 
impressive than either. Nearly all of them have arisen 
in some such way, until the year has got to be literally 
crowded with them. It is instructive, as it shows under 
what influence our religious world has been brought : 
Few of the religious and benevolent movements of the 
day have originated in the high and supervising religious 
bodies, and thence spread themselves out over the masses 
of the community ; but they have more generally sprung 
up from sources so obscure, as not to be generally known, 
and risen and extended their influence into every region 
of society. So far as they are good, it is no matter 
where they came from, or who first proposed them ; but 
there is in fact more zeal than discretion in the quarters 
whence these emanations have burst forth upon the pub- 
lic, inasmuch as it seems to be imagined, that we can 
never have enough of a good thing. I am clearly of the 
opinion, that, in the present state of things, since these 
matters have got well agoing, it would be safe for the 
popular ranks and the ladies to resign a reasonable share 
of this influence to the clergy, and let those now lead 
and guide, who have heretofore been driven. I think, 
indeed, it would be a prudent and wise change. 

In the same manner as in a former chapter we have 
seen, that the operation of the principle of Episcopa- 
cy, without its proper form, carried into various high and 
influential religious organizations in our own country, has 
in fact assumed higher powers, and become far more en- 
ergetic, than Episcopacy proper — nay, has left genuine 
Episcopacy out of sight in this particular, and clothed it 
with comparative mildness, which, as has been shown, is 
its real character ; so also has the religious public of this 
country been recently so flooded with new religious ap- 
pointments, or holy days, stated and special, as perhaps to 
equal, and for aught I know, to overmatch the religious 
calender of the Church of Rome. Certainly, the orders 



FOR EPISCOPACY. 137 

and customs of the American Episcopal church in the 
appointment and observance of similar occasions, stand 
forth in the light of such comparison, as moderation it- 
self. 

It is these excessive, multitudinous, and often long 
protracted religious occasions, together with the spirit 
that is in them, which have been for some years breaking 
up and breaking down the clergy of this land. It has 
been breaking them up. It is commonly observed, that a 
new era has lately come over the Christian congregations 
of our country in regard to the permanence of the pastoral 
relation. Time was in the memory of those now living, 
when the settlement of a minister was considered of 
course a settlement for life. But now, as everybody 
knows, this state of things is entirely broken up ; and it 
is perhaps true, that on an average, the clergy of this 
country do not remain more than five years in the same 
place. And it is impossible they should in the present 
state of things. They could not stand it. So numerous 
are their engagements ; so full of anxiety is their condi- 
tion in a fevered state of the public mind, acting upon 
them from all directions ; so consuming are their labours, 
in the study and in public, pressed and urged upon them, 
by the demands of the time ; and withal so fickle has the 
popular mind become under a system, that is for ever de- 
manding some new and still more exciting measure — 
some new society — some new monthly or weekly meet- 
ing, which perhaps soon grows into a religious holyday — 
some special effort running through many days, sometimes 
lasting for weeks, calling for public labours of ministers, 
of the most exciting kind, throughout each day from the 
earliest hour of the morning to a late hour of night ; — for 
reasons and facts of this kind so abundant, and now so 
obvious to the public, that they need only to be referred 
to to be seen and appreciated, it is impossible that minis- 
ters should remain long in the same place. Their men- 
tal and physical energies become exhausted, and they are 
compelled to change, first, because it is not in the power 
of man to satisfy the appetite for novelties, which is con- 
tinually and from all quarters making its insatiate de- 
12* 



138 REASONS 

mands upon them ; and next, that, if possible, they may 
purchase a breathing time, and a transient relief from the 
overwhelming pressure of their cares and labours. 

But alas ! there is no relief: They are not only 
broken up, but they find themselves fast breaking down. 
Wherever they go, there is the same demand for the 
same scene to be acted over. There is — there can be 
no stability in the pastoral relation in such a state of the 
public mind ; and what is still more melancholy and af- 
fecting, the pastors themselves cannot endure it — they 
cannot live. They are not only constantly fluctuating — 
literally afloat on the wide surface of the community — 
but their health is undermined — their spirits are sinking 
— and they are fast treading upon each other's heels to 
the grave, their only land of rest. 

Never since the days of the Apostles was a country 
blessed with so enlightened, pious, orthodox, faithful, 
willing clergy, as the United States of America at this 
moment ; and never did a ministry, so worthy of trust, 
have so little independence to act according to their con- 
science and best discretion. They are literally the vic- 
tims of a spiritual tyranny, that has started up and burst 
upon the world in a new form — at least with an extent of 
sway, that has never been known. It is an influence, 
which comes up from the lowest conditions of life, which 
is vested in the most ignorant minds — and therefore the 
more unbending and uncontrollable. It is an influence, 
which has been fostered and blown into a wide spread 
flame, by a class of itinerating ministers, who have sud- 
denly started up and overrun the land, decrying and de- 
nouncing all that have not yielded at once to their sway 
- — by direct and open efforts shaking and destroying pub- 
lic confidence in the settled and more permanent minis- 
try — leaving old paths and striking out new ones — de- 
molishing old systems and substituting others — and dis- 
turbing and deranging the whole order of society, as it 
had existed before. And it is to this new state of things, 
bo harassing, so destructive to health and life, that the 
regular ministry of this country — the best qualified, most 
pious, most faithful, and in all respects the most worthy 



FOR EPISCOPACY. 139 

Christian ministry, that the church has ever enjoyed in 
any age — are made the victims. They cannot resist it — 
they are overwhelmed by it. 

Doubtless, there is a redeeming spirit in reserve ; I 
could not confide in Providence, if I did not believe it. 
The clergy of this land are worth too much to be lost — 
to be sacrificed. I trust it will not be long before they 
will be able to assert their prerogatives, and recover their 
appropriate influence. 



Having disposed of the most common and popular ob- 
jections to the Liturgy and forms of the Episcopal Church, 
it may not be unsuitable to say a word or two on certain 
of its modes of worship, in contradistinction from those 
of others. 

Take for example the mode of kneeling and offering a 
silent prayer, which is prescribed to worshippers, as they 
enter and take their seats in the house of God. I say, 
kneeling — for that is the posture recommended, although 
many do it standing. How different this from that en- 
trance to these holy places and for these religious and 
solemn purposes, and from that taking up of position 
there, which carries in it no indication of the place or of 
the occasion, and which is common in its mode with that 
of any popular assembly coming together for secular or 
political purposes ! No matter what any person may say 
against this — no matter how much declamation may be 
exhausted to throw it into disesteem — no one can witness 
the scene without being impressed with its suitableness, 
without feeling its power. 

And see that man of God, ascending the reading desk 
or the pulpit, in his sacerdotal vestments, before the con- 
gregation: He kneels; he bends himself before God; 
he prays — but all in silence ! Who can see and not feel 
it ? The kneeling of the minister and of the congrega- 
tion for the offering up of prayers, where they occur in 
the orders of the service ; the standing for singing, read- 
ing the Gospels, Creeds, and some other portions of the 
Liturgy ; the coming around and kneeling before the 
altar to receive the Communion ; the waiting and kneel- 



140 REASONS 

ing for a silent prayer after the benediction has been 
pronounced ; — and various other modes, not indeed ex- 
clusively used by • the Episcopal Church, but nearly 
all of which are wanting in most Presbyterian and 
Congregational Churches, are, as most persons will 
feel, altogether seemly and appropriate — suited to the 
house of God and the place of prayer. That prejudice 
against the excess of like ceremonies and the multitudi- 
nous genuflexions and crossings and flourishes of the pa- 
pal priests and worshippers, should have prevailed to 
banish all these decencies and proprieties from the place 
of Divine worship, is indeed to be regretted. 

It is, however, to be remarked, that the Christian pub- 
lic of this country are gradually returning to many of 
these practices ; and that the good sense and better taste 
of the people are prevailing over prejudice. It may be 
alarming to some, that Presbyterians should begin to 
build Gothic churches, and that the symbol of the Cross 
should now and then appear in or upon them ; that the 
loud and solemn organ is so often heard in their places 
of worship ; that their ministers, in increasing numbers, 
should be seen ascending the pulpit in gown and bands ; 
that the custom of kneeling in family and public worship 
should be so extensively introduced among them ; and 
that many Of them should even be seen offering up a si- 
lent prayer, when they take their station in the house of 
God. But it proves, that for all the evils, with which 
the passion for religious novelties has flooded the land, 
there has come in their train this good : a great subdu- 
ing of unreasonable prejudice. ; 

The Episcopal Church of this country has been under 
a cloud ever since the revolution, which procured our 
national independence ; and indeed, ever since it was 
transplanted from the parent stock ; but that cloud is be- 
ing rapidly dispersed. First, though there were some 
good and exemplary clergymen of the Church of Eng- 
land, who came over to Virginia, and who were found in 
that colony till the revolution, yet, as happens in all col- 
onies and new settlements, that are flooded with adven- 
turers of all classes, and sometimes not of the best, so 



FOR EPISCOPACY. 141 

did it happen in the church of Virginia and in the sister 
church of the colony of Lord Baltimore, that the clergy 
were not in all respects such as they ought to be ; 
and at last, when the Church of England was prostrated 
in Virginia by the revolution, her property confiscated, 
and her ministry broken up and many of them banished 
by the necessities of their condition, the wreck left be- 
hind a scene of desolation, which half a century has 
scarcely repaired.* From that period the American 
Episcopal Church has been doomed to encounter popular 
prejudice more than any other, principally on account of 
the known vices of the parent church, resulting from her 
connexion with the state. The descendants of the Pu- 
ritans, who for the most part have occupied New-Eng- 
land, have from the beginning felt and cherished more or 
less aversion to Episcopacy and to all that appertained 
to it, as might have been expected from the sufferings 
and sacrifices experienced by their fathers in the days of 
the intolerant prelacy of England. Every church that 
abuses its power and influence, will sooner or later reap 
what she has sown, and be doomed by Providence to 
work out an atonement before the world for her public 
faults. The great law of " visiting the sins of the fathers 
upon the children" applies here as elsewhere ; and the 
American Episcopal Church for half a century and more 
has been suffering the award of this principle of God's 
providential government. But the days of her atone- 
ment, of her depression, and of her mourning are ended ; 
and now a voice seems to be calling to her out ofrheaven : 
" Arise ; shine ; for thy light is come, and the glory of 
the Lord is risen upon thee." 

She has risen ; the church of Virginia, which suffered 
most, has been thoroughly redeemed. Throughout the 
land the Episcopal Church has greatly improved ; she has 
established a polity and government corresponding with 
the civil and social condition of the country ; from past and 
sad experience, she revolts from all thoughts of alliance 
with the state ; she thoroughly eschews all meddling with 

* See the History of the Church in Virginia, by the Rev, J3r. 

Hawks. 



142 REASONS 

politics ; and stands up before the public under constitu- 
tional and canon regulations, intelligible and most satis- 
factory to all reasonable minds ; and which must obviously 
secure all popular rights, be safe for all, remove just 
grounds of complaint, inspire confidence, and command 
respect. 

I shall here take leave to conclude this chapter by 
the following statement of the merits of the Liturgy of 
the Church of England, from one of her reverend di- 
vines, Dr. Comber : — 

" Though all churches in the world have and ever 
have had forms of prayer ; yet none was ever blessed 
with so comprehensive, so exact, so inoffensive a com- 
posure, as ours ; and yet so plain, that the most ignorant 
may pray with understanding ; so full, that nothing is 
omitted, which is fit to be asked in public, and so partic- 
ular that it compriseth most things which we would ask 
in private ; and yet so short, as not to tire any that hath 
true devotion. Its doctrine is pure and primitive ; its 
ceremonies so few and innocent, that most of the Chris- 
tian world agree in them. Its method is exact and nat- 
ural ; its language significant and perspicuous, most of 
the words and phrases being taken out of the Holy Scrip- 
tures, and the rest are the expressions of the first and 
the purest ages — so that whoever takes exception at 
these, must quarrel with the language of the Holy Ghost, 
and fall out with the church in her greatest innocence ; 
and in the opinion of the most impartial and excellent 
Grotius — who was no member of, nor had any obligation 
to this church — ' The English Liturgy comes so near to 
the primitive pattern, that none of the reformed churches 
can compare with it.' 

" And if anything external be needful to recommend 
that which is so glorious tvithin, we may add, that the 
compilers were most of them men of great piety and 
learning, and several of them either martyrs or confes- 
sors upon the restitution of Popery (in Queen Mary's 
reign), which (fact) as it declares their piety, so doth 
the judicious digesting of these prayers evidence their 



FOR EPISCOPACY. 143 

learning. For therein a scholar may discern close logic, 
pleasing rhetoric, pure Divinity, and the very marrow of 
the ancient doctrine and discipline ; and yet all made so 
familiar, that the unlearned may say — Amen. 

" Lastly, all these excellences have obtained that uni- 
versal reputation which these prayers enjoy in all the 
tvorld ; so that they are most deservedly admired by the 
Eastern churches, and had in great esteem by the most 
eminent Protestants beyond sea (on the Continent), who 
are the most impartial judges that can be desired. In 
short, this Liturgy is honoured by all but the Romanist, 
whose interest it opposeth, and the Dissenter, whose 
prejudices will not let them see its lustre.* Whence it 
is that they (Dissenters) call that, which Papists hate be- 
cause it is Protestant, superstitious and popish. But 
when we consider, that the best things in a bad world 
have the most enemies, as it doth not lessen its worth, 
so it must not abate our esteem, because it hath malicious 
and misguided adversaries. 

" How endless it is to dispute with these, the little 
success of the best arguments, managed by the wisest 
men, do too sadly testify. Wherefore, we shall endeav- 
our to convince the enemies, by assisting the friends of 
our church devotions ; and by drawing the veil, which 
the ignorance and indevotion of some and the passion 
and prejudice of others have cast over them, represent 
the Liturgy in its true and native lustre, which is so 
lovely and ravishing, that like the purest beauties, it 
needs no supplement of art and dressing, but conquers 
by its own attractions, and wins the affections of all but 

* As this was written long ago, it does not now apply to Dissent- 
ers in England. Having been intimate with them while I was in 
that country, I can say with pleasure, that I never discovered among 
dissenting ministers and the most enlightened of their laity any de- 
gree of prejudice against the Liturgy, but rather a partiality in favour 
of it. Indeed, the entire Liturgy is actually used in a vast many 
dissenting chapels of London and over the kingdom. The whole 
of Lady Huntington's connexion use it ; it is used in Whitfield's 
Chapels, at Tottenham Court Road, and at the Tabernacle, Moor- 
fields ; and in many others that might be named. I am clearly of 
opinion, that there is little or no obstacle in the way of the return of 
the great majority of Dissenters to the bosom of the English church, 
except the union of church and state. 



144 REASONS 

those who do not see it clearly. This will be sufficient 
to show, that whoever desires no more than to worship 
God with zeal and knowledge, spirit and truth, purity and 
sincerity, may do it by these devout forms. And to this 
end may the God of peace give us all meek hearts, quiet 
spirits, and devout affections ; free us from all sloth and 
prejudice, that we may have full churches, frequent 
prayers, and fervent charity ; that, uniting in our prayers 
here, we may all join in his praises hereafter, for the sake 
of Jesus Christ our Lord. Amen." 



FOR EPISCOPACY. 145 



CHAPTER IV. 

Consideration of the Claims of Episcopacy. 

I have hitherto left untouched this question, which is 
generally made first and principal in public discussions — I 
dislike the word controversy — between Episcopalians and 
those who differ from them — I have an equal aversion to 
the word opponents. Both these terms, which I thor- 
oughly eschew, are bad in the religious world, or any- 
where else. The bare use of them tends to conjure up 
the very spirit, which they involve and represent. I am 
clearly of opinion, not only, that we have come to a time 
and to a state of society, when the public will refuse to 
tolerate the sharpness of religious controversy, and the 
bitterness of religious opponents, when indulged in after 
the manner and to the extent that have characterized so 
many ages, and from which I would fain hope the pres- 
ent age is being redeemed, first by a general aversion in 
the moral sense of the community, and next through the 
influence of Christian courtesy and of more bland reli- 
gious affections ; — but I believe also, that all differences 
in religion, whether they relate to doctrine, or practice, 
or ecclesiastical polity, may be discussed in perfect good 
temper, so as not to disturb personal feeling, or public 
tranquillity. I believe, moreover, that such discussion 
is both necessary and good, so long as those who differ 
from us are treated with a kindness and respect, which 
would entitle us to meet them as personal friends, if oth- 
erwise convenient ; and which could never create in our 
bosoms a conscience to make us reluctant to meet them, 
or in any degree to diminish or mar the cheerfulness of 
our intercourse. The fact, that differences as to the 
doctrine and general economy of Christianity are more 
or less prevalent, even among those who are worthy of 
13 G 



146 REASONS 

the greatest respect for their piety, their learning, and 
Christian zeal, is proof, that truth on these points is not 
yet so clearly and fully developed, as to supercede the 
necessity of discussion. There is nothing required to 
render it salutary and useful, but a suitable exemplifica- 
tion of Christian courtesy and kindness in the manner of 
conducting it. No matter how much of the fortiter in 
re, if it be adequately tempered with the suaviter in modo. 
The former may give dignity and manliness to him who 
displays it, and augment the respect in which he shall be 
held by the public ; while the latter, infused throughout 
and pervading this adjunct quality, and imparting to it 
the charm of loveliness, will secure for him the favoura- 
ble regard and kind affections, even of those who main- 
tain an opposite opinion. 

As an interesting exemplification of this spirit, I may 
refer to the late public discussion of the claims of Epis- 
copacy between Bishop Onderdonk, of Philadelphia, and 
the Rev. Albert Barnes, of the same city. So entirely 
satisfied are Episcopalians with Mr. Barnes's spirit — and 
his known ability may vouch for the fact of his having 
made the best of the argument — that they have published 
the entire discussion on both sides, in connexion with 
some other papers, under the title of episcopacy ex- 
amined and re-examined, having issued it from the 
Protestant Episcopal Press at New-York. This is as 
it should be ; it is pleasant — it is delightful to contem- 
plate. It shows in the first place, that Episcopalians 
are not unwilling to have the best argument that can 
be made against them brought side by side with their 
own statements, to be laid before their own people, if it 
be done in good temper ; and next, that we have come 
to a state of society, when all religious differences may 
be managed in this way — when it may be done not only 
with impunity to personal and public feeling, but for the 
general interests of truth. 

But for all I have to say, or desire to say, on the 
claims of Episcopacy, I beg leave to premise, that I do 
not purpose to undertake a task which has been so well 
and so thoroughly done by others — by those, who were 



FOR EPISCOPACY. 147 

far better qualified, than I can pretend to be. It has 
long been a principle with me, that a writer is not wise 
in presuming to claim the attention of the public on an 
exhausted and threadbare topic, unless in some peculiar 
exigence of the times he may hope to be able to bring 
it out in some new light. The argument for the claims 
of Episcopacy has been so well done and is so complete, 
that it would be high presumption in me to imagine, that 
I can add to its light or force. For common and popu- 
lar reading, I know not, that I can refer to anything more 
succinct, lucid, and satisfactory, than the work above 
mentioned, as embracing the discussion between Bishop 
Onderdonk and the Rev. Mr. Barnes. For the scholar 
and the more learned, who may wish and who have 
leisure to extend these investigations further, I may men- 
tion Hooker's Ecclesiastical Polity, Potter on Church 
Government, Slater's Original Draft, Skinner on Episco- 
pacy, Works on Episcopacy, (the last being a collec- 
tion of tracts in two volumes.) 

But my own purpose in coming to this topic is to make 
a few general and comprehensive statements of certain 
prominent considerations and facts, which, I must con- 
fess, have had force in my own mind, and which, per- 
haps, may have some weight with others. It will doubt- 
less be deemed proper — probably it will be expected — ■ 
that in presenting to the public reasons for prefer- 
ring episcopacy, in my circumstances, I should not 
altogether pass over this material point. But I hope 
I shall be excused — and I am inclined to think the 
patience of my readers will gladly excuse me — from 
undertaking to support in detail all those parts of the ar- 
gument, which some of these statements will necessarily 
indicate and involve. I propose rather to suggest, than 
to construct an argument ; rather to refer to consider- 
ations and facts, that have had an influence with me, than 
to array them in the order and form of a demonstration. 
The common reading on this subject is within everybody's 
reach, who may desire to examine it for himself. 

The simple statement for the claims of Episcopacy is^ 
g 2 



148 REASONS 

first, that the Bible indicates and by fair inference au- 
thorizes and requires a ministry over the Christian 
church, which, in the structure of its economy, and in 
its design; shall involve and support in its purity the 
principle of Episcopacy, in some such definite form, as 
is generally maintained under this name ; and next, that 
the history of the church corroborates and establishes 
the same position. 

I have purposely left out of this statement the com- 
mon denominations of this ministry, for the purpose of 
coming at and exposing the principle in its naked form. 
The moment we invest with an array of terms a princi- 
ple, which has been held by one party and rejected by 
another under these terms, we necessarily prejudice an 
argument with those, who have been always accustomed 
to look at it through the medium of this palpable form. \ 
I assume, that Christ intended office in the ministra- 
tions of his earthly kingdom. This will doubtless be 
granted by the majority of those who may differ from 
me, as to the character of that office — or of those offices. 
The idea of office is primary, radical, important — so im- 
portant that I cannot conceive it possible for the objects 
of this kingdom to be attained without it. I have already 
betrayed an opinion in another place, that office is the 
hinge of Christ's visible kingdom ; that the entire fabric 
hangs and turns upon it ; that it is through the ministry, 
and through them alone, that all the members have their 
visible connexion with the Head. But although so much 
as this may not be conceded to me by those with whom 
I have to do, yet doubtless they will allow great impor- 
tance to office ; and that it must have authority in it. I 
need not affirm, that authority is an inseparable attribute 
of office ; and that it is its essence, the form and admin- 
istration thereof being accidents. But it will be seen, 
that the accident of form in this case is of most material 
importance, that the public, the world, may know beyond 
a doubt what and whom to respect as invested with this 
authority. The form is the only visible sign — the only 
palpable badge of authority ; and if that cannot be deter- 
mined, then clearly, all is loose, all uncertain — the king- 



FOR EPISCOPACY. 149 

dom falls, as to its visibility, for lack of authority to set 
it up and to sustain it. 

Evidently, if we must believe that the Head of the 
Church has made all necessary provisions for the visible 
economy of his kingdom — which, I think, should be as- 
sumed as an axiom — there must be found somewhere in 
the setting up of that kingdom those arrangements, which 
such an axiom supposes. Moreover, the principle of this 
axiom runs through all time, and makes it equally neces- 
sary, that these arrangements, or provisions, should be 
found in uninterrupted succession, as that they should be 
found in the beginning. If there has been a chasm, a 
break, anywhere, " the gates of hell have prevailed." 
Certainly they have, if that chasm is so vast, that break 
so wide, that no man can see over it — that no one can 
tell us what was beyond it. 

I think myself warranted, therefore, to take this axiom 
in hand, and to say, that whatever of visible authority, 
whatever of definite form and order was necessary to con- 
stitute the Christian ministry — and if there was any min- 
istry at all, having authority, it must have been definite — 
that form and that order must be distinctly traceable on 
the map of the history of the Church of Christ, from the 
Apostles down to this time. No matter how many may 
have been " the dark ages," or how dark they were ; no 
matter what obscurity may rest on any portion of church 
history ; to say, to admit, that that obscurity is so deep, 
that those periods were so dark, that nothing can be 
known, that no certainty can be obtained on this point — 
is to admit, that the primitive, and of course the appro- 
priate visibility of Christ's kingdom — in other words, that 
the ministry, which the Apostles set up, has been lost — 
and lost for ever. I must beg leave to insist, that the ne- 
cessity of such a perpetuity is an axiom in this argument. 
It would be impossible for me to repose that confidence 
in the Head of the Church, which I wish to feel and do 
feel, as having made all necessary and indispensable pro- 
visions for the perpetual maintenance of his visible king- 
dom, and as having sustained those provisions by his 
providence, if I did not take this ground. 
13* 



150 REASONS 

In accordance with the principle of this axiom we find, 
that there is one, and only one definite form of the Chris- 
tian ministry, that can be traced distinctly and satisfacto- 
rily through all ages back to the ministry of the Apostles 
— and that form, as I need not say, is Episcopacy. I am 
not aware, that there is any sort of claim for any other 
ministry, as having been perpetual — uninterrupted ; or 
that there can be any reasonable, credible denial, that this 
has been so. 

It is true, indeed, if the Presbyterian be allowed to as- 
sume, that the ministry set up by the Apostles was after 
his model, then it will only follow, that Episcopacy, which 
can be distinctly traced back to the Apostles, as the only 
form of the ministry existing for many centuries in the 
church, was a change, and of course an usurpation, in- 
troduced as soon as the Apostles had rested from their 
labours ; and that, not till these latter days, has the Chris- 
tian ministry been reduced by Presbyterians and others to 
its primitive form. This is, indeed, a great stretch, a 
long reach of assumption, which, as seems to me, is as 
far beyond the potency of common belief to receive, as it 
is beyond modesty to claim. 

Is it credible, that the economy of the Christian minis- 
try should have been vitiated so soon — immediately — 
and that by conscientious men, successors of the Apos- 
tles, who were perfectly well acquainted with their prac- 
tice 1 It is not only setting at naught the axiom, which 
I have referred to, and in which I humbly think is vested 
the vitality of the Saviours visible kingdom ; but it as- 
sumes, that the wisdom of the Apostles, who are sup- 
posed to have been divinely inspired for this purpose, and 
of course, that the wisdom and power of God failed in 
the very outset of this stupendous enterprise of setting up 
a kingdom to swallow up all other kingdoms ! It follows 
from this assumption, that the primitive and indispensa- 
ble economy of its organization could not endure even 
for a single age, and was not restored again for fourteen 
centuries ! Have not then " the gates of hell prevailed ?" 

But why should this amazing assumption of the Pres- 
byterian be allowed \ What reasonable slaim for it \ 



FOR EPISCOPACY. 151 

Our axiom demands that we should find a perpetual min- 
istry in a definite form ; and Episcopacy is the only min- 
istry, that has been uninterrupted. 

If, therefore, we find Episcopacy in all ages back to 
the Apostles — which, I think can hardly be denied — and 
if, moreover, there is no other ministry to be found with- 
out interruption, it only remains to determine, whether 
such was the polity and government used and set up by 
the Apostles. 

Can there be a doubt, that the Apostles were the su- 
preme supervisors of the churches, which they planted ? 
Here, then, we have it at once — the very thing we are 
seeking for : A College of Bishops in the College of Apos- 
tles. Let it be observed — we have at present nothing to 
do with names — we are in quest of a principle — a distinct 
principle. Was the government of the primitive churches, 
as administered by the Apostles, based on the Episcopal 
principle, or not 1 Obviously, whoever may be the ju- 
rors sitting on this simple question, be they Presbyte- 
rians, or Lutherans, or Methodists, or Baptists, or any 
others, or all together, their verdict must be unanimous : 
The Apostles, and they alone supervised and governed 
the churches which they planted ; they brought in as- 
sociates ; they appointed successors ; and they finally 
left the entire work in the hands of successors. 

The supervision and control of the Apostles, then, ne- 
mine contra dicente, with the united voice of all con- 
cerned in this question — was strictly and purely Episco- 
pal. Observe : this position is taken up on the naked 
principle, all names and grades of office out of view. All 
will concede, that it was proper for the Apostles to super- 
vise their own work ; that they were competent and most 
fit, because they were under Divine inspiration and gui- 
dance ; and that they did so. 

We find, then, Episcopacy in the College of Apostles, 
distinct, palpable, undoubted. We find it also in all suc- 
ceeding history, and in all parts of the world, where 
branches of the primitive church are to be found. The 
simple questions, then, that remain, are — Did the Apos- 
tles establish this form of government, to be carried into 



152 SEASONS 

use, and to be sustained after their demise, and onward % 
And what was the definite form of the ministry thus set 
up? 

It cannot be denied, that the Apostles were invested 
with peculiar prerogatives— one of which was, authorita- 
tive inspiration for inditing public records of doctrine, 
precept, prophecy, &c. — and another to determine and 
arrange a ministerial and church organization. What 
other peculiar prerogatives they might have been charged 
with, I do not know that it is essential for the purpose 
now in view to determine. It is evident, that there must 
have been a line between their peculiar prerogatives and 
those which were common to themselves and to those, 
whom they admitted as associates and appointed as suc- 
cessors. 

The peculiar prerogatives of the Apostles were doubt- 
less official as parts of a special commission; but not as 
parts of a permanent ministry. What, then, of the prop- 
erly official was common to them and to other ministers, 
whom they ordained, and who succeeded them 1 One 
self-evident rule to determine this question is — that which 
is necessary in all times and places, such as authority to 
preach the Gospel and administer its ordinances ; power 
of supervision and control ; power to appoint and ordain 
other ministers to do the same ; general power to set and 
keep in order the ministry and churches by prescribed 
rules ; &c. 

We may ask with propriety : Were the appointing, su- 
pervisory, and controlling powers of the Apostles a pat- 
tern — & model? Doubtless they were. To what extent, 
then ? To the extent of necessity, be it more or less. 
Was their superior relation to other ministers a peculiar 
prerogative, or a pattern 1 This may be determined by the 
economy, which they may seem to have constituted. 
The instructions given by Paul to Timothy and Titus are 
decisive. In those Epistles grades of ministerial office 
are most clearly developed ; and Timothy and Titus are 
recognised, not only as being superiors, but as having 
power of appointment, or ordination. They evidently 
had general appointing, supervisory, and controlling pow- 



FOR EPISCOPACY. 153 

ers committed to them and imposed ; and Paul gives 
minute and specific instructions to what ends and how 
these powers should be employed and applied. 

This providential and lucid development may fairly be 
taken as a key to the general economy set up by the 
Apostles over the entire field of their labours ; and their 
several epistles, together with the book of Acts, are re- 
plete with indications and proofs confirmative of this 
theory. The theory sheds light upon the records, and 
the records illustrate and establish the theory. 

When we take up a theory of ministerial organization 
fairly deduced from historical research back to the per- 
sonal ministry of the Apostles, and find abundant histori- 
cal developments everywhere and in all ages of the same 
type ; when, upon the closest examination, we find this 
theory is not inconsistent with the writings of the New 
Testament, but that it sheds light on them and receives 
light from them in return — each corroborative of each — 
and being satisfied, convinced, that the coincidence could 
not be accidental ; it is impossible we should not feel, 
that we have arrived at something like certainty. 

As to the definite form, or forms of this Episcopacy, 
Ecclesiastical history is not doubtful. Unnecessary and 
immense confusion has been thrown over and around this 
question, by an appeal to official and adventitious names, 
applied, in the Acts and Epistles, to the Christian minis- 
try, and by not discriminating between- them ; as also by 
not taking hold of marked principles, as they are obvi- 
ously and distinctly developed. Names are arbitrary and 
accidental, and change with time and events. The names 
worn by the Apostles and by the ministry which they ap- 
pointed are at one time official, as Bishop, Presbyter, 
Eider, Deacon, &c. ; at another declarative of some 
specific employments, or acts, or classes of acts, as 
Evangelist, teacher, &c. ; at another they express some 
specific relation, as minister, pastor, &c. ; at another 
they are metaphorical, as Angel, Ambassador, Prophet, 
&c. The highest name of all is Apostle, which is offi- 
cial, as it involves a commission, and relative to its au- 
thority and its object. This name is sometimes ap- 
g3 



154 REASONS 

plied to others besides the Apostles, in its simple etymo- 
logical sense, or metaphorically ; at others, officially to 
their associates, who were added to the original class. 
Some of the official names are applied interchangeably to 
the same official agents, where the greater involves the 
less, as ; " The elders who are among you I exhort, who 
am also an elder." 1 Pet. v. 1. The Apostles were 
all bishops, presbyters, and elders. Official names are 
also applied interchangeably, to denote the same office, 
as presbyter, elder, &c. 

It is impossible, therefore, to reason with any absolute 
certainty, on the question under consideration, from the 
accidental application of names. The specific cases, 
circumstances, and manifest object must all be taken into 
consideration. An emperor may mean a general in the 
Roman army ; or the chief magistrate of a nation in an- 
cient or modern times. A consul may mean the head 
of the French Republic, or a mere commercial agent. 
A governor may be over a province, or a state, or a hos- 
pital, or a jail. Our own ministers of religion of the 
same grade are called interchangeably pastors, teach- 
ers, domines, elders, parsons, priests, missionaries, &c. 
These names are official, or declarative of employment, 
or metaphorical, or popular — and all arbitrary and acci- 
dental. Unless, therefore, we bring names in such ap- 
plications down to the history, the times, the circum- 
stances, the subjects, and the objects, we are all at sea. 
Disregarding such reasons for discrimination, one might 
bring together the various names applied to the Apostles 
and their fellow-labourers, and make " confusion worse 
confounded." But regarding these considerations with 
a proper discrimination, there is little or no difficulty in 
determining their meaning, official or otherwise ; and 
when they are official, the specific nature and grade of 
office may also be determined. 

That the ministry of the Apostles in their own per- 
sons was an Episcopacy, cannot be denied ; that the 
ministry, which they appointed, was an Episcopacy, 
seems very satisfactorily indicated ; and that the min- 
istry, which they designed should continue in the church, 



FOR EPISCOPACY. 155 

Was after this model, is so evident, that it seems impos- 
sible not to believe it, when all preconceived opinion 
and prejudice are laid aside. Any other conclusion 
seems a violence alike to presumption, to scriptural de- 
velopments, and to history. Who can establish the 
negative against such notices ? Who, with such indica- 
tions, can resist the bearing and weight of probability 
in this specific direction, not to speak of positive evi- 
dence ? 

That the Episcopacy appointed by the Apostles was 
exactly of the same type, as that which now prevails, can 
hardly be considered material, so long as the difference 
is so small, as not to be appreciable. That the grades 
of the ministry should stand under different names, is of 
no consequence, provided the principle be maintained. 
No certain and conclusive argument can be based upon 
the arbitrary and accidental change of names — except as 
sometimes it may satisfactorily be shown, that it has 
been done for public reasons and public convenience. 
For example : It is impossible not to have respect for 
that feeling of the first age, which left the Apostles ill 
their own distinctive and high pre-eminence, and appro- 
priated the term bishop to the highest office of the Chris- 
tian ministry, when before it had been interchangeably 
applied to the second grade. The order existed as ap- 
pointed by the Apostles, and for public convenience it 
must needs have a name of exclusive and permanent ap- 
plication. It was therefore adopted and assigned to this 
place — arbitrary and accidental at first, but ever after 
fixed and well understood. 

The application of priest to the second order, was an 
early, but yet an arbitrary usage. Presbyter is more ap- 
propriate and primitive ; and elder would have been 
equally so. Deacon is right and primitive ; although it 
is conceded, I believe, by Episcopalians themselves, at 
least by some, that the office of a deacon, as now exer- 
cised, is accommodated in some measure to a different 
state of society, and to the more convenient uses of the 
ministry in present circumstances ; but without violation 
of primitive and distinctive principles. So long as origi- 



156 REASONS 

nal principles are preserved, public convenience, in any 
new combination of society, may be safely consulted. 

My object in this chapter, as declared in the outset, 
has rather been to suggest the argument for Episcopacy 
in a comprehensive statement, than to arrange it in de- 
tail ; and to expose briefly the method and course of my 
own reasoning on the subject. Those who may have 
leisure, and who may desire to prosecute the inquiry? 
are already referred to some of the best authorities. 

The serious and conscientious inquirer, entertaining 
proper respect for the wisdom and power of the Head of 
the Church, must, as I think, carry along with him, in all 
his investigations on this subject, the fundamental axiom 
I have referred to, viz. That a definite ministry must have 
been appointed in the beginning, and must be sustained 
throughout all time — a ministry that can be found, seen? 
known, beyond any reasonable doubt. To such a mind 
the position can be hardly satisfactory, that the model 
of the ministry can be of no consequence ; that it may 
be one thing in one age and country, and diverse in all 
others, each from each. Such an hvpothesis could not 
be creditable to the wisdom, nor demonstrative of the 
power of the Author of Christianity, because we unavoid- 
ably feel, that such looseness — such want of plan, of 
system — must necessarily embarrass and confound the 
operations of such an enterprise, in such a world as this, 
and in view of the nature of man as a social, but fallen, 
erring being. It is virtually an impeachment of Divine 
wisdom. Those very considerations, which make a Di- 
vine Revelation necessary, require that one part of it 
should determine the form — the mode of that ministry, 
which is ordained the leading and grand instrumental 
agency to accomplish the objects of that Revelation ; and 
so to determine it, that it can be ascertained by compa- 
ring the lights of the record with the lights of Providence. 
Though the last, viz. the lights of Providence, alias of 
history, have been so often and so emphatically eschewed, 
as having no legitimate place among the materials of inves- 
tigation, yet are they as indispensable as the record. They 
are both from the same high authority. It is remarkable, 



FOR EPISCOPACY. 157 

that this principle of interpretation is recognised and laid 
down by Revelation itself: "No prophecy is its own in- 
terpreter." It requires the lights of history. 

In the instance under consideration, there is history 
enough in the record itself satisfactorily to determine the 
question ; nevertheless, the lights of subsequent history 
are fairly and properly applied to it. Our axiom asserts, 
that the Head of the Church cannot have been disap- 
pointed in his plan, and we may expect to find all along 
in the track of his providence the ministry of his own 
appointment; and of course the model of that ministry. 
This axiom can by no means be set down as an assump- 
tion. It is a vital principle, revealed, and in form de- 
clared : " On this rock I will build my church ; and the 
gates of hell shall not prevail against it." It is a prin- 
ciple, that pervades God's providential government of 
the world. If the Christian ministry, in its own proper 
form, has at any time ceased from the earth — been lost 
— or essentially vitiated, then, as it seems to me, has the 
promise, purpose, and plan of God failed; forasmuch 
as a perpetuity of the ministry is essential to the per- 
petuity of the church. 

I have been surprised to find how much of assumption 
is required to oppose the claims of Episcopacy. I beg 
leave to introduce here the following list of such as- 
sumptions from Bishop Onderdonk's " Episcopacy tested 
by Scripture" : — 

" Parity (the claim to equality of rank in the Christian 
ministry) never can prove, but always takes for granted 
one or more of the following points: 1. That because 
the name ' Bishop' is applied in Scripture to the sacred 
order of the ministry, there is no higher order there 
mentioned. 2. That the transaction in Acts xiii. 2-3, 
was the ordination of Barnabus and Saul. 3. That the 
word ' Presbytery' means not an office, but a body of el- 
ders ; and 4. Of elders strictly, without an Apostle ; or 
5. If an Apostle was with them, that he had no more 
ordaining power than they. 6. That Evangelists, as 
such, had supreme power over new churches and their 
clergy. 7. That no individuals but the proper (original) 
14 



158 REASONS 

Apostles had such (apostolic) authority over churches 
and their clergy after their affairs were settled. 8. That 
the Epistles to Timothy were meant for all the clergy in 
Ephesus. 9. That Timothy had supreme authority in 
Ephesus only as an Evangelist, not as an Apostle, or 
such a successor of the Apostles, as was afterward called 
a bishop. 10. That Titus was an Evangelist. 11. 
That each of the seven churches of Asia consisted of but 
one congregation. 12. That the ' Angels' were but pas- 
tors of single congregations. 13. That they were but 
moderators of bodies of presbyters, &c. &c. Some of 
these points are always taken for granted in the anti- 
episcopal argument intended to rest on the basis of Scrip- 
ture. We deny them all, and aver that Scripture fur- 
nishes no evidence, less or greater, direct or indirect, 
towards substantiating them." 

If any persons should desire to see how the bishop 
has supported this denial, and managed other parts of the 
argument from Scripture, they are respectfully referred 
to the Tract itself, which may be had separately, or be 
found in " Episcopacy Examined and Re-examined," 
which also contains the Rev. Mr. Barnes's reply, &c. 

In this connexion the economy of the Levitical priest- 
hood is not to be overlooked. The form and ordering 
thereof may fairly be regarded as a pattern of a ministry 
devised by God himself, suited to the nature of man 
and to the condition of human society. There we find 
different orders, and specific rules are given to determine 
and fix them. With this pattern in their eye the Apos- 
tles set up Christianity and appointed its ministry. Can 
it be supposed they paid no respect to it ? If indeed it 
was founded in nature, in propriety, in public conve- 
nience, and for public good, so far as the point now un- 
der consideration is concerned, would the Holy Spirit, 
which ordered the first and presided over the last, be 
likely to constitute the second totally unlike the former 1 
Can it be imagined, that the principle of organization, 
that pervaded the Levitical priesthood, was one of the 
things ordained to expire with the Levitical rites of cere- 



FOR EPISCOPACY. 159 

rnony, sacrifice, &c. 1 and that the formation of the 
Christian ministry should have no respect to that model ? 
Presumption, probability must, I think, be allowed to 
have some force in this reference ; and not a little. It 
is not without reason, that the Papal Church has had re- 
gard to the Levitical plan in the constitution and ap- 
pointed rites of her priesthood. But in this, as in all 
things else, she has gone to an extreme. 

As subsequent history sheds light on the Apostolic 
age and writings in relieving this question from embar- 
rassment, so does the light of previous arrangements 
contribute its aid to this point. If it may be taken for 
granted, that the Christian Sabbath takes the place of 
the Jewish ; that baptism is a substitute for circumcision, 
&c. &c. then may it also be taken for granted, that the 
Christian ministry comes directly in the place of the Le- 
vitical priesthood, as between God and the people ; and 
that the Apostles would of course regard that model in 
the new arrangement committed to their charge. If left 
to their own discretion, it is morally certain they would 
have done it ; and it is scarcely less probable, that the 
Holy Spirit should have so directed them. 

Validity and invalidity of ordination. 

It is natural in this discussion, that the mind should re- 
cur to this topic ; it is unavoidable. I may possibly, in 
the minds of some, do myself discredit by the confession, 
that my former composure on this subject, or contentment 
with the ordination I had received, resulted, so far as I 
know myself, from the following influences. 1. Educa- 
tion. This, as every one knows, has great power, and is 
not easily disturbed. To be driven from the ground, that 
one has been educated upon, in a matter of so great mo- 
ment, will doubtless be ascribed by some to a want of 
firmness. It may, however, be done in singleness of 
mind, and under the calmest deliberation. But why did 
he not inform himself before 1 Answer : He was not so 
educated. A truism 1 Nevertheless, I think the answer 
will be appreciated. 2. I found myself in a great deal 



160 REASONS 

of good company. The many about us, as we com- 
monly think, are more likely to be right ; especially, if 
there are great names in our society, it is very satisfac- 
tory. Who can declare himself uninfluenced by author- 
ity ? 3. It was not convenient to change. But that is 
not honest. Yes, it may be perfectly so. Education, 
connexions, position in society, influential authority, &c. 
constitute convenience in such a matter ; and all these 
may so operate on the mind, as to satisfy the conscience, 
while in fact convenience is the governing law. 4. 
When my mind developed tendencies towards being 
disturbed on this question, I generally quieted my- 
self in a resort always at hand for the exigency, viz. 
There is no historical certainty, and one may as well go 
on where he is. I am inclined to think, that this last rea- 
son is extensively prevalent, and very influential. When 
so much can be said on both sides, one seems to have a 
very good apology for occupying ground that is most con- 
venient. 5. I do not think it is morally possible, in the 
ordinary circumstances of those, on whom it is more par- 
ticularly incumbent to examine this question, to do it with 
perfect candour — unbiased. They are influenced in a 
way and by causes, which they cannot help, and that in 
perfect consistency with uprightness. It is only by a 
change of position very considerable, that a mind can be 
thoroughly redeemed from such influences. 6. The po- 
sition of a Presbyterian and Congregationalist on this 
question, in rejecting and opposing the claims of Episco- 
pacy, and the materials of argument on which he princi- 
pally relies, very naturally lead him to depreciate the 
idea and theory of consecration, not only as respects 
sacred edifices, &c, but as respects the sacred office. 
In his theory, if the office is influential, that is the princi- 
pal thing. I am inclined to think, that with most of 
these two classes of persons, and with others interested 
on the same side of the question, uninterrupted descent 
of the sacred office, is not regarded as indispensably im- 
portant. I have shown in another place, that the Con- 
gregationalists or Independents of England reject the 
idea of consecration altogether ; and I have reason to 



FOR EPISCOPACY. 161 

suppose there is a great deal of sympathy with this 
theory among those in America, who reject the claims 
of Episcopacy. I once heard a sermon to establish this 
point, from a Presbyterian of high rank, who is now pres- 
ident of a college. I am sure I have myself been influ- 
enced not a little by this leaven. Where this idea pre- 
vails, the claims of Episcopacy are of course lightly es- 
teemed. 

But a very great change of my own position in society 
at last left me open to re-examine this question uninflu- 
enced by any strong bias ; and other considerations, before 
recognised, have led me to it. The result of the whole 
has been a satisfactory and full conviction, that the 
Head of the Church by his Apostles set up an Episco- 
pal economy over his visible kingdom, of a plural num- 
ber of ministerial grades ; that he designed it to be per- 
petual ; and that he has secured its perpetuity. I feel 
obliged, moreover, to believe, as an indispensable ele- 
ment of the system, without which the fabric would be 
dissolved, that the ministry must perpetuate itself. 

I am satisfied, that the Apostles adopted associates and 
appointed successors to themselves of their own stand- 
ing and grade, as to the proper ministerial office — leav- 
ing out of view of course their extemporaneous and pe- 
culiar prerogatives — and that it is the appropriate busi- 
ness of these successors of the Apostles to perpetuate 
the ministry, that was left in their hands. I believe, be- 
cause I find, that since the days of the Apostles, this su- 
preme grade has been known under the name of bishops ; 
and in this office I recognise the Apostolic trust. With 
these views, it was impossible that I should remain in 
my former connexion. 

What will be the Result of the Discussion of this question 
in the Christion World ? 

A curious suggestion, rather than useful, perhaps ; and 

it would seem moreover to be trespassing on the ground of 

prophecy. With those, who feel obliged to yield to the 

claims of Episcopacy, as an economy set up by the Apos- 

14* 



162 REASONS 

ties, and carrying with it tbe obligations of authority, it 
cannot but be a subject of regret, that Martin Luther, 
John Calvin, and their associates ; and afterward, John 
Knox and his followers, should have departed from it. 
It is sufficiently evident, that they all felt it to be a bold 
step ; that they had their misgivings, John Knox, per- 
haps, excepted, who in this particular did justice to the 
character of his country. " The exigence of necessity" 
pressed harder upon him, than upon the Continental re- 
formers, who for such a reason thought themselves war- 
ranted in sacrificing Episcopacy. But, although it does 
appear, that they were all of them well absorbed in carry- 
ing on their great work, and from the violence arrayed 
against and brought to bear upon them, might be ex- 
cused for looking with disrespect upon pretensions which 
came armed with such tremendous power, yet, it does not 
satisfactorily appear, that Episcopacy might not have 
been obtained either from the Roman, or Greek, or Bo- 
hemian Church. But whirled onward by the giddy and 
impassioned spirit of the age, and by the absorbing ne- 
cessities of their great enterprise, this question seems not 
to have received all that serious consideration, which its 
importance claimed ; and having once made the leap, 
they and their descendants have been compelled to jus- 
tify it. 

But the progress of three centuries has superinduced 
more temperate thinking and cooler reasoning. For all 
of good, which the Reformation has brought with it on 
society — on the world — we " thank God and take cour- 
age." It is impossible to appreciate too highly that 
emancipation of mind — that stage of advancement in re- 
ligion and civil society ; at the same time it cannot be 
denied, that the Reformation had its faults. It was 
human. The vices of the age had their seat too deep 
and firm in the elementary combinations of the social 
fabric to be all eradicated in a moment and by a single 
effort. The effort itself, in such a tempest of human 
passion, was liable to abuse, and to induce evils ; and 
nothing but the infallible guidance of inspired men was 
competent, in such a violent change, to avert and bar 



FOR EPISCOPACY. 163 

them. Along with the evils, that remained, some of 
which were induced, Episcopacy to a great extent, was 
sacrificed. With my present views I may be allowed to 
assume this, although I do not claim to impose it ; and 
I think it will generally be granted, that the sacrifice was 
an evil, inasmuch as it might have been retained in those 
Reformed churches which now reject it, under the same 
general ecclesiastical economy and modes of worship, 
which now prevail among them. For Episcopacy, it 
should be kept in mind, has no necessary connexion with 
a Liturgy, or any particular modes of worship. These ac- 
cidents are matters of taste, preference, and expediency, 
to be determined by the parties who adopt and use more 
or less of them, as their wisdom or choice may approve. 

Suppose, that all the branches of the Protestant Re- 
formed church had retained Episcopacy with all the 
other varieties as they now exist : this great question 
would then have been for ever at rest. Would it not 
have been a blessing 1 The principle of Episcopacy 
must obtain ; the religious world cannot do without it ; 
it is essential in society for the management of religious 
enterprises on any extended scale. I have shown, that 
it now pervades and governs the American religious 
world throughout. It is even astonishing with what 
rapidity it has come over the land. It is the result of 
necessity in all such great religious efforts, associated 
and combined, as have characterized this country for a 
few years past. 

In view of the position which we now occupy in rela- 
tion to the past and future— the workings of the religious 
elements in our own land — and of that free and inde- 
pendent thinking which characterizes the public mind, 
which withal must have its influence in our public schools 
and theological seminaries — if indeed, there be any 
strong claims in Episcopacy, it cannot be matter of sur- 
prise, that it should soon obtain a respect even in this 
country, which it has not heretofore realized. There are 
at present two very influential considerations, which may 
lawfully constitute a ground for such an anticipation : One 
is, that the religious extravagances of the country will 



*64 REASONS 

naturally drive the more sober part of the community to 
this resort for protection. The other is, upon the pre- 
mises here occupied, viz. that Episcopacy has strong 
claims to respect, sober inquiry, candid investigation, and 
temperate discussion, will bring doubts over the minds 
of numerous candidates for the Christian ministry, as to 
the validity of other orders, and compel them in obedience 
to conscience to resolve those doubts by adopting the 
only alternative, that lies before them. The question in 
their minds will be reduced to this : — Other ordination 
is uncertain — unsatisfactory ; this is allowed by all to be 
valid ; it has a respect in the conscience, and a currency 
in the opinion of all mankind. Let us, therefore, adopt 
that, concerning which there is no doubt. 

There is yet another reason, which can hardly fail to 
have its influence with candidates for the ministry, when 
it comes to be duly weighed — a reason, which, it must be 
confessed, does not rest in Episcopacy apart from its ac- 
cidents ; but which in our country, and for the most part 
elsewhere, is known to be allied to it. I mean the ex- 
cellence and convenience of the. public and authorized 
ritual of the Episcopal Church. The use of this, always 
the same and always orthodox, will be found upon re- 
flection to constitute a facility most essential to the con- 
venience and efficiency of the ministry. The experi- 
ence of all ministers, who have been accustomed to do 
without this help, will abundantly certify, that all those 
services which this ritual comprehends and supplies, 
customarily make a most exorbitant and exhausting de- 
mand upon their intellectual resources and physical 
powers. To sustain these parts well, independent of a 
Liturgy, requires an ability which few men possess. In 
the use of this ritual, it is only necessary, that the offi- 
ciating minister should carry into his pulpit a proper and 
a devout state of feeling. His intellect is not tasked 
for these services ; but all his strength, in that particu- 
lar, may be reserved for his sermon — for that exercise, 
the more specific design of which is to bring sinners to 
repentance, and to allure onward towards heaven the hosts 
of God's elect, by inciting them to active obedience on 



FOR EPISCOPACY'. 165 

earth, While the Liturgy prepares the mind, the ser- 
mon should have a power in it to give the impulse. 

As a matter of needful economy in the public office? 
of the ministry, the help of the ritual is most important. 
For the want of this there is at this moment a greater 
waste of health and life in the ministry of this country, 
than can be estimated. I heed not the charge of lazi- 
ness, coming up from the fens and bogs of uncharita- 
bleness — from those unsympathizing hearts, which would 
rather exult and sing, than shed a tear, over the prema- 
ture grave of a minister of Jesus Christ, leaving upon 
the sod that covers him this cruel praise and long stereo- 
typed cant — " that it is better to wear out, than rust out." 
There is no time — no room for laziness in the ranks of 
the Christian ministry, in this age and in this land. The 
great question is — how shall they be saved from becom- 
ing victims to the incessant and overwhelming demands 
for their private and public labours ; and how shall the 
little power, which God has given them, be most econom- 
ically and efficiently employed 1 A public ritual, gen- 
erally introduced, would unquestionably be a most essen- 
tial relief ; besides, that it would furnish a most important 
facility in the hands of ministers to check and control 
those powerful tendencies to extravagance, which are so 
characteristic of our religious world. 

The prejudices against liturgical services, that have 
prevailed so extensively, are unreasonable — unphilosoph- 
ical, — and it is pleasing to observe, that the public mind, 
which to a great extent and for ages has been lodged in 
the extreme of doing without any liturgical form of wor- 
ship, is coming back to a more wholesome state. It is 
remarkable, that within a few years not a little of the tal- 
ent of the most eminent private Christians and minis- 
ters, both in England and America, and of many too who 
are connected with denominations that reject public lit- 
•> urgies altogether, has been employed in preparing and 
publishing devotional compositions for the closet, for the 
family, and more or less for public use. And this work 
is still going on ; it ?s patronised ; and the fact proves 
the tendencies of the public mind. Good sense will 
sooner or later ^royail over unreasonable prejudice. 



165 REASONS 



CHAPTER V. 

The new and extraordinary religious state of the country. 

Monsieur J. H. Merle D'Aubigne, President of the 
Theological seminary at Geneva, delivered a discourse 
at the commencement of the annual session, May 1st, 
183-1, entitled, The invariableness of the doctrines of Chris- 
tianity, amid the diversity of its forms — The voice of the 
Church one and the same in all ages.* It is a highly and 
purely philosophical treatise. I trust I may say philo- 
sophical, without doing prejudice to it. That it is the 
work of a Christian of high rank for piety and talents, 
and the advocate of orthodoxy against rationalism at 
Geneva, his relation to that seminary and the tract itself 
declare. M. D'Aubigne sets forth in this production four 
grand developments of Christianity, which he denomi- 
nates — the form of Life ; the form of Doctrine ; the 
form of the School ; and the form of the Reformation. 
By form M. D'Aubigne evidently means development. 

The first form, or development, which he calls the 
form of Life, comprehends the period from the Apostles 
onward from two to three centuries — where, as he sup- 
poses, and not without reason, we find a marked and 
impressive development of the vitality of Christianity. 
The second form, or development, he denominates the 
form of Doctrine, beginning with the early part of the 
fourth century, and running on to the middle of the 
eleventh ; during which period, especially in the former 
part of it, the great and fundamental doctrines of Chris- 
tianity were thoroughly discussed and settled in the form 
of authorized creeds, and other literary productions of 
eminent individual authorities, under the sanction of the 

* See Literary and Theological Review for December, 1835. 



FOR EPISCOPACY. 167 

greatest names in the history of the church. Then comes 
the form of the School (schola), the grand characteristic 
of which was an effort to reduce the doctrines of Chris- 
tianity to system — which succeeded, and thus constituted 
a new development. This began in the eleventh century. 
And next comes the form, or development, of the Reforma- 
tion. 

Of course, as might be expected in such a philosoph- 
ical treatise, M. D'Aubigne discerned numberless minor 
developments in each of these grand forms — each and all 
of which had their specific character, importance, and 
influence, and which it was impossible, within the limits 
prescribed to him, to bring under review. The chief in- 
terest of this effort lies in a demonstration (showing) of 
a providential consistency, which declares uniformity of 
doctrine and design, supported through all ages of the 
church ; or in his own language, the invariableness of the 
doctrines of Christianity in the midst of the diversity of- 
its forms. He shows, that Christianity is the same 
always ; that the progress of its history has been its 
providential development ; that it has not been impaired, 
but gradually opened ; and that the Reformation of the 
sixteenth century restored, combined, and united its capi- 
tal elements of vitality and doctrine systematized. " The 
Reformation," says M. D'Aubigne, " took the form of 
system, and carried it back upon the form of doctrine. 
Then it carried back these two forms united upon the 
form of life. Or rather, it proceeded in an inverted 
order. It started with life, led it forward into doctrine, 
and crowned the whole with system. The Reformation 
united the three sorts of culture which preceded it." 

This theory, thus adduced from history, leads him to 
a modest conjecture in regard to the future : " A fifth 
period, or form, has now commenced in the church, mys- 
terious, unknown, whose peculiar characteristics it is not 
yet given us to discern. But the funda- 
mental truths, which we have passed in review, will also 
constitute the essence and glory of the future form (de- 
velopment) God suffers nothing to be 

lost in his church. ....... The church can no 



168 REASONS 

more divest herself of the influence of the successive 
forms, through which she has passed, than a tree can 
divest itself of the layers, which every spring adds to it ; 
or the bocty of a full-grown man of its annual increments. 

The past will live again in the future. Life, 

doctrine, system — all will be found united in the new 
form. But will there not be something to give it a 
peculiar character, and thus to distinguish it from the 
form (development) of the Reformation 1 Doubtless 
there will ; but this something is yet to come — and who 
shall describe it 1 Nevertheless, I will hazard a conjec- 
ture. Will not the peculiar feature of the new form (de- 
velopment) be a universal activity in extending to every 
race of men, and to every man of every race, what the 
preceding forms have produced ? Has not the period of 
the Reformation united all the isolated excellences of the 
first three, that the new period (now opening on the 
world) may lay its hand upon them, and spread them 
abroad among mankind 1 Must not life, doctrine, system, 
or rather Christian science become the property of our 
race, as they have never been hitherto 1 I am silent on 
these things, which are still concealed from our view 
by a dark veil." 

And where is the pertinence of this far-fetched theory 
to the purpose announced 1 Let it not, however, be 
branded with the name of theory, as if it were an hypoth- 
esis. It will be seen how it grows out of history, and 
is based upon it. But, of its pertinency in this place : — 

I beg leave, then, to say, that of the new form, or 
development, of Christianity, now opening on the world, 
the history of religion in the United States of America 
must be allowed to constitute a very essential and im- 
portant feature. Moreover, this very development on 
this grand scale hath its own minor developments, in 
which American Christians are all practically concerned. 
They have been passing before the eyes of the world 
ever since the first settlement of this country by our 
European ancestors, and they are still opening and pass- 
ing in rapid succession. 

Unquestionably, we, Americans, are the most religious 



FOR EPISCOPACY. 169 

people in the world. That is, religion, as an element 
of society, has more energy among us, than with any 
other people. The Papists, indeed, have more of the 
externals, of the paraphernalia of religion ; but religion 
with them is for the most part a passive principle, acted 
upon by their immense and complicated machinery. 
With most of European Protestants, religion still lies 
buried in heaps of rubbish, from which it has never yet 
been able thoroughly to disengage itself. In Great 
Britain it has more purity and more energy than on the 
Continent — far more — and it is fast reviving and re- 
covering its primitive vitality, under all the advantages 
of well-digested doctrine and settled system. But with 
us religion is still more vital ; it is more pure ; it is 
charged with far greater energy in and over the moral 
elements of the community. " The way of the Lord is 
here prepared." As in the construction and arrange- 
ment of our political and civil fabric we had the power 
of rejecting the vices inherent in the institutions of the 
Old World, and by the favour of Providence have in a 
great measure succeeded ; so have we been able to re- 
ject the vices of their religious systems, and to gain an 
advancement on the rest of the Christian world in this 
particular, which, if discreetly used by us, bids fair to 
give us the lead in that grand development of .Christian- 
ity, which, in the theory of Monsieur D'Aubigne, is sup- 
posed to be now in progress. 

Let us, then, for a moment review the religious history 
of this country, that we may observe our own career, find 
what we now are, and whether, indeed, there be any- 
thing in the present state of religion among us new and- 
cxtraordinary — enough to warrant the heading of this 
chapter as a leading topic. 

It is manifest at a glance, that Christianity in this 
country has developed a greater degree of vitality — that 
it has been more energetic in its influences — than in any 
other part of the Christian world for the time being. 
Those events, (developments, if you please, or as a class 
making one grand development,) commonly called re- 
vivals of religion, which have characterized the religious 
15 H 



170 REASONS 

history of this country from the beginning, cannot h& 
overlooked in this place. They are to the point of ou* 
present inquiry, and demonstrate a religious susceptibil- 
ity in the people of this land, which has never elsewhere 
been so strikingly developed in any age or country, if we 
except the Apostolic period ; and the features of our own 
history and of that exhibit all that diversity, which might- 
be expected in the light of M. D'Aubigne's theory, ad- 
mitting it to be well founded. Under the ministry of the 
Apostles there was exhibited all the genuine vitality of 
Christianity, without that doctrine and system, as a gen-' 
eral character of the public mind, which now prevails - 
I mean only, what everybody will admit, that it was not 
possible for primitive Christians to be so well informed, 
as is in the power of Christians, of these days, and as is 
generally the fact in such a country as ours, and in Great 
Britain. 

It has been made evident to all the world, that the- 
developments of religious susceptibility in the public 
mind of this country have been extraordinary. Let it 
not be supposed for a moment, that in pursuing this train 
of reasoning, I leave out of view the Divine economy of 
Christianity in any of its peculiar features and appointed 
agencies ; that I overlook its adaptation to the moral na- 
ture of man, as devised by infinite wisdom ; that I dis- 
regard the use of divinely appointed means ; or that I 
forget, that the Holy Spirit of God is the author of all 
pure religious affections in the heart of man. All these 
and other leading, fundamental, and cardinal doctrines' 
of Christianity are assumed — taken for granted. I speak 
now only as a Christian philosopher, investigating those 
adventitious conditions of society, which as means or as 
obstacles make Christianity more or less energetic in 
one age and in one country, than in others. It is false 
to assume, that there is no philosophy in the develop- 
ments of religion. 

The economy of Christianity is fixed by God himself, 
and unalterable. But the conditions of society, where 
it is introduced, are adventitious and variable. Hence 
the effects of Christianity are variable, from the very 



FOR EPISCOPACY. 171 

fact, that its economy is ever the same, and society not 
the same. And all this variableness is a proper subject 
of philosophical investigation. No inquiry can be more 
suitable, or more practically important for Christians. 
It is solely under the influence of such considerations, 
that I venture upon this ground. It is not forbidden — 
but a duty ; it is the way to obtain that light, which, as 
Christians, we need to qualify us for the service of 
our Divine Master. As Christians we need to under- 
stand the state of society, in which we live ; and in the 
way to that, we are compelled to review and investigate 
the stages and modes of its progress to any given period 
— to our own time. 

It is a matter of history, then, that the moral elements 
of the people of this land have proved peculiarly and In 
a high degree susceptible of being influenced by religion 
— by Christianity. Religious excitements, called revi- 
vals of religion, have been a prominent feature in the 
history of this country from its earliest periods — more 
particularly within a hundred years ; and the agency of 
man has always had more or less to do in their manage- 
ment, or in their origination, or in both. Formerly in 
theory — for man is naturally a philosopher, and will al- 
ways have his theory for every event and every fact — ■ 
they were regarded as Pentecostal seasons — as showers 
from heaven — with which this world below had nothing 
to do, but to receive and be refreshed by them, as they 
came. Such was the theory of ministers and of Chris- 
tians generally in the days of President Edwards ; such 
was the prevailing impression for along time subsequent ; 
and such for the most part has it ever been, till within a 
few years past. Prayer and a general preparation of 
mind in Christian communities, as a passive condition, 
involving active and earnest desires, were always con- 
sidered important. But direct and general efforts of a 
more positive kind, especially as reduced to a system, I 
believe, were rarely if ever undertaken till of late years. 
It is impossible not to feel a respect for such states of the 
public mind, accounts of which have been given by Pres- 
ident Edwards and others. A whole community, or the 
h2 



172 REASONS 

great majority of them, absorbed in serious thoughts 
about eternal things, inquiring the way to heaven, and 
seeming intent on the attainment of that high and glori- 
ous condition, presents a spectacle, as solemn as it is 
interesting to contemplate. Such, doubtless, has been 
the condition of many communities in the early and later 
history of American revivals ; and it is no less true, that 
the fruits have been the turning of many to G od and his 
ways. 

But while we pay our unqualified respect to these 
manifest outpourings of the Divine Spirit, when men 
looked on and felt and believed, that they were indeed of 
this character ; such as have been experienced in this 
land for nearly a century, been welcomed by the compla- 
cency and the holiest sympathies of our most eminent 
divines, and managed under God by their discreet and 
anxious culture ; such as have been an honour to re- 
ligion, commanded the respect of the world, and been the 
means of turning thousands from the error of their ways 
to God and his Christ ; such as have confirmed the rela- 
tion of pastor and people, and bound them together by 
stronger ties ; such as have promoted the general inter- 
ests of piety and pure morality among the people, and 
given greater, efficiency to the exemplary and zealous 
efforts of a regular ministry ; — approving these, as in all 
good conscience a Christian can hardly fail to do, it is 
impossible not to look with some distrust and anxiety on 
a new order of religious excitements, which, for a few 
years past, has been gradually taking the place of the 
class above referred to, pervading the country to no in- 
considerable extent, conducted and managed principally 
by itinerating ministers, who have no permanent connex- 
ions with society, whose influence has rather disturbed 
and broken up the old and wholesome relation of pastor 
and people, created a wide spread and insatiate appetite 
for religious novelties, and brought about a general in- 
stability in the character of our religious world. 

So great has been the respect of the Christian public 
of this land for revivals of religion, that it was a long 
time before the regular ministry — who had been obliged 



FOR EPISCOPACY. 173 

to see their parishes invaded by these itinerant men, for 
the declared purpose of producing religious excitements, 
called revivals — dared to bring in question the propriety 
or usefulness of these proceedings. It was sufficiently 
evident to all sober and discreet ministers, whose piety, 
Christian zeal, and pastoral character could in no respect 
be impeached, that these revivals, so called, had begun 
to assume an entire new character, which they could not 
approve, and which awakened their anxiety. The theory 
of revivals, from being dependant on Divine influence, 
which was the universal belief in their earlier history, 
both among ministers and private Christians, had in the 
minds and preaching of these' men been reversed, and 
was boldly and publicly affirmed, to be dependant on man ; 
and that a revival might be had at any time at the will of 
Christians, in any given community — depending, of 
course, on a specific set of measures invented and ap- 
plied for this purpose under their direction and control. 

It is important to be observed, that the theory of revi- 
vals, as developed in the minds of these men, has under- 
gone this essential modification — this entire change. I 
say theory — for such undoubtedly it is. The uniform 
course pursued and the measures applied prove it to be a 
theory ; and a theory well understood. In any case it is 
a theory. The simple preaching of Divine truth to 
awaken religious attention, in the old way, is a theory, 
and a legitimate, scriptural one. But in the case now 
under consideration the theory involves a new and spe- 
cific moral machinery, or system of measures, to be em- 
ployed and applied in connexion with the most startling 
and terrific appeals to the feelings and passions. The 
acme of the contrivance has been to shock the mind and 
drive it from the position and basis, on which education 
and habit had fixed and established it. The theory as- 
sumes, that no religious training can be good and right — 
that all is wrong — so long as the sinner remains uncon- 
verted. To dislodge him, therefore, by whatever means, 
entirely from his accustomed position, from all his habits 
of thinking, at whatever anxious and conscientious pains 
they may have been acquired and established under the 



174 REASONS 

best religious guardians and teachers, and to bring his mind 
under the influence and control of this new moral ma- 
chinery, is conversion. This is the theory, and substan- 
tially the mode of its application. 

They who have philosophized so skilfully in the con- 
struction of this theory and in the application of this ma- 
chinery, must excuse us, if we in turn philosophize in 
analyzing and exposing it. That theory of morals or re- 
ligion, which will not endure scrutiny, may justly be sus- 
pected as unsound. They who have introduced an en- 
tirely new system of religious operations, who have un- 
settled the public mind, who have disturbed the pastoral 
relations of the country, and in a multitude of instances 
entirely broken them up, must have an uncommon degree 
of assurance, if they could expect to assert and enjoy 
this right, without having it questioned. The crisis has 
doubtless arrived, when it will be questioned ; it has 
already been questioned; and the regular ministry of the 
country, having long suffered the most grievous ills by 
these incursions, have at last begun to manifest their 
sense of duty to the public, to conscience, and to God, by 
betraying or openly declaring their dissent from, their 
aversion to, and their abhorrence of these practices. 
This dissent, this aversion, this abhorrence has been 
tardy in manifesting itself, because of a conscientious re- 
luctance which all friends of pure and genuine revivals 
have felt to oppose anything passing under this name ; 
and in the hope, that these extravagances might be arrest- 
ed, and the cause of religion redeemed from their blight- 
ing influence. The forestalling of these events, which 
has for several years betrayed itself in superior and dis- 
cerning minds, feeling the responsibility of their high and 
influential trust as ministers of religion ; the more open 
expressions of opinion, which have come from the most 
respectable quarters, in public discussions on this ques- 
tion, and through the medium of the press ; the gradual 
withdrawal of confidence, which had been unadvisedly 
and with the purest intentions bestowed ; and the unin- 
terrupted developments of the religious journals, abun- 
dantly demonstrate the prevalent and growing impres- 



FOR EPISCOPACY. 175 

sions of this new, extraordinary, and unhappy state of our 
religious world. It is at last found out, that this leaven 
is so widely diffused through the mass of the community, 
that nearly all religious excitements, wherever they oc- 
cur, are corrupted by it ; it is next to impossible to have 
and enjoy a revived state of religious feeling in any 
church and congregation without encountering it. 

The causes of this remarkable state of things are to 
my mind sufficiently manifest. First, that grand devel- 
opment or form of Christianity, in the public mind of 
this country, which has providentially made us, as a peo- 
ple, more susceptible of the energetic influences of re- 
ligious truth than any Christian nation, has afforded won- 
derful facilities to the most active religious agencies of 
whatever kind, that have been brought to bear on the 
mass of the community. From the beginning of our his- 
tory and in the structure of our society we have been 
peculiarly open to sudden irruptions of religious zeal from 
ignorant and inexperienced persons, and from wild en- 
thusiasts. The early history of Massachusetts proves it ; 
Trumbull's History of Connecticut lays open the same 
general fact ; and later events, over a wider field, con- 
firm it. And lastly, if I may be permitted the sugges- 
tion, our defective religious and ecclesiastical organiza- 
tions have ministered to this result. We have had no- 
thing of this kind, generally adopted, and sufficiently 
well provided, compact, and firm, to protect and defend 
us from these irruptions, or to check and restrain these 
tendencies. A woman could disturb a church, and a man 
could overthrow it ; a bad and viciously disposed minis- 
ter could bid defiance to his brethren, and lay waste re- 
ligious societies for Want of authority to arrest his career ; 
orthodoxy has been exposed for want of a common and 
generally received creed ; and the best and most useful 
pastors of the land have had their influence destroyed 
and been broken up by the lawless and rude incursions 
of those, who are also clothed with the ministerial office 
and of the same denomination, because there was none 
that could forbid it. The influences, which govern the 



176 REASONS 

religious world, more generally come up from the lower 
conditions of life and from the ladies, instead of origina* 
ting in official stations, whence they ought to proceed 
from the very design of society and by the ordinance of 
God. In such a state of things it need not seem 
strange, that the sacred cause of religious revivals should 
have been so extensively blighted by the rash experi=- 
ments of bold and adventurous spirits, relying on the phi- 
losophy of a human theory, rather than on the power of 
the Spirit of God — inventing and applying machinery of 
their own, instead of using the legitimate means of Chris- 
tianity. 

But lest I should seem not to pay suitable respect to 
the fruits of these operations, which, it is averred, are often 
good, and that there is reason to believe, that numerous 
souls are born again through this instrumentality, it may 
seem incumbent upon me to meet this justification. For 
this I am fully prepared by the experience I have had and 
the observation I have made. 

I will admit, then, that souls are regenerated and 
brought into a spiritual union with Christ by this instru- 
mentality ; that scores, even hundreds are ; or any num- 
ber that may be claimed by those who advocate this sys- 
tem, be it more or less ; and even on that ground I can 
see abundant reasons for anxiety and regret, that such a 
system — such modes of operation have prevailed, or ever 
been introduced in our religious world : — 

Because I am reasonably convinced, by the widest 
scope of this question, and by all the relations and bear- 
ings of these practices, that they are in the way of the 
spiritual regeneration and salvation of the greater num- 
ber of souls. Of course I allude to that system of opera- 
tions, which contrives to get up in any given community 
the greatest possible religious excitement ; which sets 
out on the principle, that it is possible to accomplish this 
object in the execution of a specific plan; which goes to 
work with this view ; which, in instances too many to be 
a subject of conjecture as to their number, has been 
known to succeed ; which has a distinct theory by which 



FOR EPISCOPACY. 177 

to control and dictate its measures ; and which, in its 
progress, is characterized by great violence. 

First, by violence to customary modes of religious op- 
eration. However pure, good, and unexceptionable they 
may have been, it sets them almost entirely aside, and 
introduces a new system, on the principle, that novelty is 
an essential element of this moral machinery. It is per- 
fectly philosophical for the end in view. It contrives to 
take the public mind by surprise, and thus gains an op- 
portunity to descend upon it in an overwhelming manner. 
Every stage of progress is studied and arranged philo- 
sophically, by considering what man is individually and 
socially, how he is likely to be affected by a given treat- 
ment applied to his mind and feelings, as a religious and 
accountable being. All the preaching, addresses, warn- 
ings, entreaties, exhortations, prayers — the time, place, 
number, and continuous succession of all meetings — are 
studiously contrived and applied to the great end- — ex- 
citement. The greater the excitement, the better. And 
when the object of excitement is gained — when public 
sympathy is sufficiently roused — the most violent meas- 
ures are employed to urge and press persons to the state 
of conversion. Great violence is done to ordinary habits 
of thinking and feeling, though they may be indifferent or 
even approvable as to their character. No matter how 
good and thorough the Christian education of the subjects 
of this influence may have been, yet they must be startled 
— shocked ; they must be invaded by some new and un- 
expected access to their imaginations, fears, hopes, pas- 
sions ; — in short, their minds must be entirely dislodged 
from accustomed positions and from all former ground, 
however good and proper it may have been, and they 
must be compelled, in a moment of the greatest possible 
excitement, to yield themselves entirely — their intellect, 
their reason, their imagination, their belief, their feelings, 
their passions, their whole souls — to a single and new 
position, that is prescribed to them. 

Now, I do not deny, that in many — nor do I feel any 
interest in denying, that in most — of these instances, the 
individuals thus subdued, as it is commonly called, have 
h3 



178 REASONS 

really been subdued to God ; that they are genuine con- 
verts. But after granting this, which is all that can be 
claimed by anybody, I must be permitted to express my 
distinct and deep conviction, that the mode of accomplish- 
ing this object is ever afterward injurious to these very 
minds ; injurious to society religiously considered ; and 
an obstacle in the way of the conversion and salvation of 
the greatest number of souls. 

It is injurious to these minds. Granting, that their 
hearts have been subdued to God, it is no less true, in 
most instances, that their minds, their reasoning powers, 
have been broken down by man. The intellect has re- 
ceived a shock by this extraordinary and violent treat- 
ment, which cannot easly be repaired. It is the very 
plan of this onset to subject the mind as well as the heart. 
The theory of conversion, with this class of reformers, 
comprehends this scope, and is not fulfilled, till this in- 
tellectual bondage is attained. A narrow circle of think- 
ing and reasoning, in a few set and cant phrases, is pre- 
scribed to the converts, from which, if they ever venture 
to depart, they forfeit the proper character of Christians, 
and are considered as being actuated by abandonment of 
principle ; or by a return to their old ways ; or by con- 
formity to the world. The mind, reduced to such a bond- 
age, can never afterward be free — cannot be open to gen- 
eral cultivation and improvement. A false theory of 
Christian character is propounded and adopted ; a false 
conscience is formed and nurtured ; the intellect is en- 
slaved ; and the entire intellectual and moral character is 
vitiated, as compared with the highest and most desira- 
ble standard. A false theory of conversion is of course 
at the basis of all these defects : It is false in the minds 
of those who originate and manage these violent excite- 
ments ; and false, as it becomes stereotyped in the minds 
of their converts. They allow nobody to be Christians, 
except by this rule. Whoever do not come into their 
way of thinking, and whose taste does not lead them to 
adopt the same cant phrases, when talking on the sub- 
ject of religion, are no Christians. They can determine 
a person's Christian character at a glance, or by a word, 
or by an act, or by the want of some act. 



FOR EPISCOPACY. 179 

Next, these violent excitements, and the violence that 
is carried into them, are injurious to society religiously 
considered. It is impossible, that the mind of a commu- 
nity should remain long in such a state of excitement. 
Aware of this, it is a uniform device of those who get 
them up and who supervise them, to make the most of 
them — to push thern to the greatest extreme. They re- 
gard it as a harvest time. And just in proportion as the 
public mind has been overstrained, will be the reaction. 
It will not simply fall back to a sober position, where it 
was before being excited, but it will retire into the oppo- 
site extreme ; and withal there will be left on it the pall 
of a morbid, painful, alarming indifference to religion. 
There will be a prevailing impression of the unhealthi- 
ness of the excitement, that is gone over, and a proportion- 
ate aversion ever to be acted on again in the same way. 

And consequently, in the third place, it will prove an 
obstacle in the way of the conversion and salvation of the 
greater number of souls. " The harvest truly will be past, 
and the summer ended." The pale and sickly mantle of 
autumn will throw its folds over the community ; and the 
chills, and frosts, and bands, and desolation of winter 
will succeed. Follow the train of these violent excite- 
ments, and see if it is not so. It is impossible it should 
be otherwise. The number of converts made by such 
violence — the general character of whom is far from be- 
ing most desirable — though that number may seem to be 
great for the time, is no compensation for the sad effects 
left behind, and for the removal of all prospect and hope, 
that religion can again very soon be made to claim the 
attention of such a community. It is very reasonable to 
believe — it is difficult not to be convinced and fully sat- 
isfied — that, in view of the evils resulting from such a 
course to the minds of individuals and of the public, a 
uniform career of faithful preaching and pastoral labour, 
on a scale that can be steadily maintained and applied, 
without coldness on the one hand or intemperate and 
violent zeal on the other, would, in the long run, be the 
means of converting and saving many more souls, than 
by these fitful and violent convulsions, so marked with 
extravagance and blind zeal. 



180 REASONS 

Let it not be supposed — no, not for a moment — that 
these remarks have any reference to those outpourings of 
the Spirit of God, which have been experienced by the 
religious congregations of this land in former periods ; and 
which, I would fain hope, have not been altogether with- 
drawn. God forbid. But I refer exclusively to a sys- 
tem of measures of that specific character, which I have* 
now been considering, so well known to have been re- 
cently and widely introduced into this country ; which 
seems to be based upon a theory, that can dispense with 
Divine influence, and substitute the power of man ; and 
which has so extensively changed the character and rev- 
olutionized the operations of the religion of this land.- 
They are an entirely new state of things ; they are, as 
seems to me, the work of man, and not of God. It may 
fairly be inferred from the spirit that is in them, and from 
the pretensions which they carry upon their face, that 
they claim to be the work of man. There is a broad phy- 
lactery on the forehead, a legible inscription on the front, 
of these enterprises : It all depends on our will. And it 
may easily be believed ; it is sufficiently manifest. 

The peculiar and quick religious susceptibilities of the 
people of this land have been tortured upon this rack. 
That grand and bright development of Christianity, so 
hopeful of good to America and to the world, which Prov- 
idence had brought out in the favourable temper of our 
people towards religion, has been for a season eclipsed ; 
and is even now under a cloud. But it cannot long be 
so. Every great evil of this kind hath a providential 
remedy ; it carries along with it its own cure ; society 
cannot endure it. It only remains for the sober, the en- 
lightened, the pure, the truly zealous ministry of our dif- 
ferent denominations, who have seen and deplored these 
evils, and who have felt themselves threatened to be over- 
whelmed by them, along with the prostration of the gen- 
eral interests of religion — to arise, to assert, and to wield 
their own appropriate influence, in united, determined, and 
persevering efforts to drain the land of this tide of ruin, 
and to bring back the religious public to their right mind. 



FOR EPISCOPACY. 181 



CHAPTER VI. 

The proper design and value of religious creeds in connexion with 
Church polity and government. 

I am aware that the apparent drift and bearing of the 
topic here announced may seem at the first glance to be 
a gratuity in this place. But I have already suggested 
and openly conveyed in sundry forms, incidental and 
direct, that the use made of the comprehensive creed, 
commonly called the Confession of Faith, in the practice 
of the highest, authorities of the Presbyterian church, has 
been a subject of very grave difficulty in my own mind, 
in connexion with other developments of our religious 
world. It has seemed to me also, that this practice is 
necessarily and rapidly forcing the whole Presbyterian 
denomination to a crisis, which must involve the con- 
sideration and discussion of the topic I have here brought 
to view, in a new and interesting light. It must now 
unavoidably and very soon be determined by the Presby- 
terian church, whether assenting to a common creed and 
confession of faith is tantamount in its authority over 
the conscience to our obligations of respect for the Bible ; 
or whether it is to be interpreted as a general expression 
of our belief in Christianity ; — whether it is to be applied 
and enforced in whole and in particular — verbatim et 
literatim — by authoritative interpretation for the time 
being, which is of course accidental; or whether it is to 
be regarded as a common and declarative standard of 
belief, liberally interpreted, in accommodation to that in- 
variable diversity of views, which has always character- 
ized all religious associations, however intimate the fel- 
lowship of the individuals composing them; — whether the 
practical design of a mutual Confession of Faith is to 
unite in one society for concert of action in promoting 



182 REASONS 

the cause of Christ those Christians, whose religious be- 
lief is generally of the same type, and so nearly in coin- 
cidence as to afford a pleasant and profitable exercise of 
Christian charity in allowing some slight diversity of 
speculation, rather than being the occasion of distrust 
and offence ; or whether the principal object of a creed 
be to set up and authorize a perpetual inquisition over 
the minds of a Christian fraternity, and thus permit them 
the doing of little else besides. If I do not mistake in 
my observance of the symptoms of the time, this ques- 
tion is now to be tried and settled for a large portion of 
the religious public of the land ; and for momentously 
important and practical purposes. I think it morally 
impossible, in the train of recent events, that the Chris- 
tian community should not have thought much on this 
subject, and generally made up their minds. 

Inasmuch, therefore, as my own mind has been not a 
little influenced by this state of things in changing my 
religious connexion ; and inasmuch as I think it must 
and will be discussed in such a crisis, there may, per- 
haps, be some apology for my taking a part in it at the 
conclusion of this volume, so far as to present the sub- 
stance and results of my own reasonings on the subject ; 
nor can I see, that it is entirely alien to the general de- 
sign of these pages. 

The legitimate design and the exact measure of value 
of a mutual Confession of faith among Christians asso- 
ciated for the public purposes of a common Christianity, 
involving the question of the minuteness or generality 
of its specifications, is perhaps a problem yet to be 
solved. At the same time, that I have seen reasons for 
sympathizing to some extent with those who, on account 
of the abuses of creeds, have declared against the prac- 
tice altogether, except in a simple confession on the in- 
spired records, I have always rested in the conviction, 
that a common and mutual declaration of faith in that 
volume, under specifications sufficiently distinct and suf- 
ficient in number to comprehend and indicate the pecu- 
liar, fundamental, and leading truths of Christianity, as 



FOR EPISCOPACY. 183 

necessary to the ends of Christian fellowship, may be 
beneficial, and is in fact practically important. 

A simple profession of belief in the Bible may com- 
prehend all that is impoitant to and obligatory on a 
Christian ; and it is no less true, that such a profession 
may be made by a man, who has not a single particle 
of belief in common with a Christian. It may embrace 
all the peculiarities of Christianity ; it may embrace any 
given parts of them ; or it may reject them all. The en- 
lightened, sincere, humble Christian says — I believe in 
the Bible ; and it may be, that his faith in that volume 
is well pleasing to God. Another Christian, less enlight- 
ened, but equally sincere and humble, says — I believe 
in the Bible ; and his faith too may be acceptable to 
God. He may have some error in his belief — and 
what uninspired man has not ] None of us can meas- 
ure nicely in any balance of our own construction the 
degree of error which a man may hold, and yet be 
saved. 

Two men may present themselves, both professing a 
belief in the Bible ; but one acknowledges Jesus Christ 
as God, and the other denies it ; or one believes in the 
doctrine of angels, of mind independent of matter, and 
of the resurrection, while the other is a sort of Sadducee, 
and rejects all the three ; or one believes in the neces- 
sity of a spiritual renovation by Divine influence, but the 
other does not ; and so on. Their diversity of belief, on 
the one side and on the other, may comprehend all the 
varieties that have ever been known in the history of 
Christianity ; and yet they both profess to believe in the 
Bible. This diversity may go even further. A man 
may profess to believe in the Bible, under such mental 
qualifications and reservations, as to make him out a 
deist — an infidel. When he comes to be examined, and 
the true character of his faith is developed, he says, 
perhaps, very frankly, Oh yes, I believe in the Bible as 
I do in the Koran, or the sacred books of any other reli- 
gion ; as I do in any literary records, ancient or modern, 
religious or otherwise, according to their history, as 
asserting claims to my respect, be it more or less. 



184 REASONS 

It is evident, therefore, that a simple profession of be- 
lief in the Bible is so far from determining the character 
and measure of a man's faith, as a Christian, that it does 
not even decide whether he be a Christian or an infidel ; 
a pagan or a Mohammedan. If, therefore, men are to 
associate together as Christians, and for Christian pur- 
poses, they must have some other terms of agreement, 
than simply that they believe in the Bible. The posi- 
tion, therefore, that such a profession is sufficient, is a 
false one — false for the objects of Christian fellowship 
and enterprise. 

It is admitted on all hands, that there are distinct pe- 
culiarities in the Christian religion ; and it will also be 
admitted by the majority of Christians, that a profession 
of belief in this religion ought to be supported by a life 
that shall exhibit these peculiarities. " Ye are a city 
set on a hill ; ye are the salt of the earth ; ye are the 
light of the world ; let your light so shine," &c. " Verily, 
verily I say unto you, except a man be born of water and 
of the Spirit, he cannot enter into the kingdom of God." 
" Marvel not that I said unto you, Ye must be born 
again." " If the world hate you, ye know that it hated 
me before it hated you. If ye were of the world, the 
world would love his own," &c. " If any man be in 
Christ he is a new creature," &c. Some, indeed, have 
maintained, that the primitive sense of conversion implies 
only a coming into the Christian faith and system from 
Judaism, paganism, or any religious state uncongenial 
with Christianity. This may possibly be true, if the 
meaning be extended so far as to embrace a spiritual 
renovation of the mind and affections by the Spirit of 
God ; but not otherwise. Such evidently was the doc- 
trine of Christ and his apostles. The apostolic epistles 
evince throughout, that they maintained an inseparable 
connexion between the peculiarities of Christian faith 
and practice ; and that the practice is as peculiar as the 
faith. They evidently attached importance to the Chris- 
tian belief, as being influential over the heart, life, and 
manners — renovating individuals and renovating society. 
Christians are exhorted to " hold fast the form of sound 



FOR EPISCOPACY. 185 

words ;" to " hold fast the profession of their faith with- 
out wavering ;" to " contend earnestly for the faith once 
delivered to the saints," &c. Departures from the faith 
are foretold, and the consequences, as being very disas- 
trous. The epistles of John, who lived to a great age, 
and witnessed numerous apostacies of individuals, and 
the decline of churches, are full of admonitions on the 
importance of a correct faith. The most remarkable 
development of his patriarchal character had a uniform 
bearing on this practical point. 

M. D'Aubigne's philosophical retrospect of the devel- 
opments of Christianity under the successive periods of 
the Christian era, as noticed in the previous chapter, if it 
be admitted to be worthy of respect, shows how much 
importance has always been attached to doctrine — faith — • 
which came at last to be systematized ; and for aught 
that can be seen, with propriety, and for public conve- 
nience and advantage. All the inspired records seem 
to have been contrived to assert, develope, and guard a 
right faith. Indeed, Christianity would obviously be de- 
fective, if it were not thoroughly furnished with the ele- 
ments of doctrine concerning God, the Saviour, the de- 
sign of his mission, the character and wants of man, the 
method devised and the agencies employed for his recov- 
ery, the future state, &c. &c. 

History demonstrates, that Christians have always 
felt, and still feel — and the world has also been under 
the same impression — that the followers of Christ are to 
be distinguished by their faith and practice. They are 
a chosen and separate people ; and if separate, there must 
be some public, visible marks of separation. These con- 
sist primarily and formally in the right use -and applica- 
tion of the sacramental ordinances by the proper ministe- 
rial authority. But the use of the ministry is not only 
to connect the church with the inspired records, as the 
source of its authority, but also as the fountain of reli- 
gious belief. These records, since completed, are to the 
world simply a collection of literary compositions, satis- 
factorily attested as having emanated from the Divine 
mind. Yet, they are in truth literary records simply, in 
16* 



186 REASONS 

their palpable forms, the meaning of which is to be in- 
terpreted by fair and reasonable rules of exegesis ; and 
when rightly interpreted, they exhibit the elements of 
Christian faith. 

Although one passage of Scripture may throw light on 
another, within the range of the record, yet Scripture 
cannot interpret itself as a whole. That is to say, a 
creed cannot be constructed out of its own language 
solely, as the medium of conveying its meaning. For ex- 
ample : — If one or more passages of Scripture be cited 
to explain another, and so on, till the entire record is 
quoted, the student has been reasoning in .a circle, and 
finds himself in the end just where he was when he be- 
gun, and no wiser as to the meaning of the whole. He 
is lodged in a truism, that the Bible is the Bible. This 
investigation may have increased his knowledge — and 
his knowledge of the records examined ; such must have 
been the result ; but it will have determined no matter 
of faith between him and a second person, as to what 
the Bible declares, or reveals. The inspired record 
alone and nothing more, in this round, will be before the 
public as common property ; and the question still re- 
turns — what is its meaning ? Citing Scripture, therefore, 
to explain Scripture, cannot be a Creed, or Confession 
of faith. It is simply saying — We believe in the Bible. 

It amounts to this : — That other forms of language 
must be used and applied, as a commentary, or medium 
of exhibiting and conveying the sense of Scripture to 
a community of minds. Consequently, other forms of 
language must be used in a creed to declare and profess 
a common faith, deduced from and founded on the Scrip- 
tures. This needs no further proof. 

The Bible is replete with elementary principles of 
morals and religion, distinctly developed, yet running 
and melting into each other, as a beautiful and harmoni- 
ous whole, or system. It is not ordinarily deemed either 
important or convenient for a creed, designed as a stand- 
ard of Christian fellowship, and as a basis of concert in 
action and enterprise, to embrace every item of these 
principles ; but only, that it should be a summary of doc- 



FOR EPISCOPACY. 187 

trine—a comprehensive statement of the great, funda- 
mental, and leading principles of Christianity. It is 
manifest, that there must be something of this kind to 
constitute a common ground to stand upon. 

Christianity is pre-eminently a religion of sentiment — ■ 
a religion begetting decided, strong, ardent feeling. And 
the feelings thus produced are the result of two causes in 
their combined and concentrated action, viz. speculative 
views and Divine influence — the first instrumental and 
the last efficient. But the last cannot or will not act but 
in coincidence with the light, which the first has thrown 
in upon the mind. The vitality and power of genuine 
religious sentiment depend upon correct doctrinal views, 
or on a correct faith. For example : On correct views 
of God, of Christ, and of the Holy Spirit ; of man in his 
primitive and fallen condition ; of the principle of 
atonement by the death of the Saviour ; of the Mediato- 
rial office ; of the office of the Spirit ; of the lost condi- 
tion of man, as an individual, and as a race ; of the ad- 
vantages to be gained by the use and application of the 
remedy, &c. The light of the Christian scheme, as a 
whole, bursting in upon the mind of man — supposing 
that he had none of it before — would be like the day that 
follows night. And it amounts to the same thing in the 
end, whether it comes at once, or whether it comes by 
degrees. It makes a new world — a new creation ; or 
rather opens on the mind the universe as it is, in con- 
nexion with its Supreme Head. Where all was dark- 
ness, all becomes light. It produces an entire new state 
of feeling, as compared with the necessary doom of man 
independent of such a system of redeeming agencies. 

But these impressions, these sentiments, these feel- 
ings, as being ardent and powerful, are awakened by the 
peculiarities of Christianity — by what it exhibits of God 
in relation to man in the scheme of redemption. Ob- 
serve what a transformation of character it produced in 
the Apostles, in the first Christians ; and what of the 
same thing it has done from that age to this, and is still 
doing. What motives must they be, that have produced 
such results ! And all this has depended and always 



188 REASONS 

depends upon the views brought before the mind ; which 
become incorporated with the affections ; and which are 
habitually cherished. There may be a nominal Chris- 
tianity, which has no such power ; but its essence always 
produces the same effect. Christianity may be and has 
been adulterated ; and hence the importance, the neces- 
sity of keeping up its vitality by a conventional " form 
of sound words ;" that is, by a suitable creed, imbodying 
the vital principles — the all-powerful elements of this 
religion. I know not, but the time may come when 
creeds may be dispensed with ; but in the present state 
of the human mind and of society it seems impossible. 

If, then, it may be considered as settled, that it is more 
convenient, if not necessary, for Christians to be asso- 
ciated under such an instrument, three or four important 
questions arise. First, how comprehensive shall it be ! 
Next, shall it be simply declarative, or also demonstra- 
tive and expository ? Thirdly, shall it be catholic, or 
sectarian ? And lastly, ought slight deviations to be re- 
garded as worthy of disciplinary notice 1 

First, how comprehensive shall it be 1 I presume not 
to assume the office of advice and control, but merely 
use the privilege of declaring individual and private 
opinion. I think, then, that a creed, or confession of 
faith, (I use these terms as convertible, and in the broad- 
est sense), to be adopted by the Church of Christ, ought 
to be sufficiently particular to bring out distinctly all the 
essentials of Christianity, and sufficiently comprehensive 
to be used and appreciated by all classes. If it be not 
so constructed as to meet the first of these requisites, 
the grand design fails to be accomplished, viz. a mutual 
declaration, not only of our faith in the Bible as the 
word of God, but of those distinctive peculiarities and 
essential doctrines, which we are agreed the Bible 
teaches. A confession of faith on the Bible should not 
only determine, that those who adopt it are Christians in 
their belief, in distinction from a confession on the same 
records, which any philosopher or literary man might 
make, whether he be a Christian or not ; but it should 
also determine, on all essential points, our views of the 



FOR EPISCOPACY. 189 

character and attributes of God ; of the character, work, 
and offices of Christ ; of the Holy Spirit ; of the char- 
acter and wants of man in relation to God and the Chris- 
tian scheme ; of what man was before the fall, of what 
he is since, and of the change required in him as a prep- 
aration for holy and useful living on earth, and for hap- 
piness in heaven ; of the future states of reward and 
punishment ; and of sundry other doctrines prominently 
revealed in Scripture, and practically important. It 
should be distinctly declarative of all the positive insti- 
tutions that are peculiar to Christianity, such as the con- 
secration of a seventh part of time to religious and holy 
purposes ; the Christian ministry and its appropriate of- 
fices ; the sacraments ; private, family, and public wor- 
ship ; private and public reading, teaching, and studying 
of the Scriptures ; matrimony and its laws ; family and 
civil commonwealths, with the peculiar rights and pow- 
ers of each, &c. The moral, perpetual, and univer- 
sal obligations of the Decalogue, in all its parts and bear- 
ings, should have a distinct recognition ; as well also 
the obligation of all parts of holy Scripture, strictly and 
purely moral, and of universal application. The two 
great and comprehensive laws of Christ, on love to God 
and love to man, should be made prominent. 

It may easily be seen, that the Church of Christ, as an 
organized society, bound together in covenant with God 
and with each other for private and public good, for the 
maintenance and propagation of Christian principles, and 
for the grand enterprise intrusted to her of subjugating 
the world to Jesus Christ, of " teaching all nations, and 
baptizing them in the name of the Father, and of the Son, 
and of the Holy Ghost," would be defective without 
some public and distinct recognitions, as particular and 
comprehensive as these. These fundamental and grand 
principles should be set forth, as " line upon line, and 
precept upon precept." They should be a part of com- 
mon and universal education, public and private. Else, 
from the known depravity of man, the church would de- 
cline, and Christianity become a nullity, as to its hal- 



190 REASONS 

lowing and efficacious influences in renovating human 
character and human society. 

Secondly, ought a creed, or confession of faith, to be 
simply declarative, or should it go into proof and expo- 
sition ? It will be apparent, that for the most common 
and populai uses of a creed, it cannot conveniently go 
far beyond the province of declaration. The proof and 
exposition more properly belong to the offices of public 
and private instruction. Indeed, a creed, strictly and 
properly, is nothing more than a declaration, or profes- 
sion, involving an appeal for proof and explanation to 
the record, on which it is founded. It may be proper 
and expedient for the church in her supervisory offices to 
construct, authorize, and publish such manuals of proof 
and exposition to accompany creeds, as may be needful to 
guide, assist, and perfect her members and the public 
generally in the study and knowledge of the Scriptures. 
But these can hardly be regarded as properly component 
parts of a creed, or confession of faith. 

Thirdly, should a creed be catholic, or sectarian 1 Of 
course, I use these words, catholic and sectarian, in the 
most catholic and enlarged sense, unless in application 
to the latter such a pretension should seem to be a con- 
tradiction in terms. There is something so narrow, so 
contracted, and sO obnoxious to catholic feeling in the 
term sectarian, that one can hardly conceive of its hav- 
ing a very liberal signification. Both the word and its 
suggestions, it must be confessed, are alike unwhole- 
some. And if I and my readers are agreed in this, we 
shall also agree, without the trouble of argument, that a 
creed ought not to be sectarian. It is the most unsuit- 
able, most unbecoming place for the introduction of such 
a leaven, that can be imagined. It is the pest of indi- 
viduals, the pest of society, and the very poison of a 
creed. Nothing can be more offensive anywhere ; in a 
public and common declaration of faith in God's word, it 
is loathsome — it is a profanation of the most sacred things 
— a prostitution of that which is holy, and which ought 
to be kept holy, to the unhallowed ends of unhallowed 
ambition, or of some morbid and extravagant sentiment. 



FOR EPISCOPACY. 191 

Let every Christian sect enjoy their own sectarian peculiar- 
ities ; it is their right so long as it suits them. Let them 
be incorporated and stand out in their chosen manuals ; 
to this there can be no objection. But for the honour of 
religion and the edification of the church, let them not 
appear in so holy and sacred a composition, as a solemn 
public confession of faith, declarative of the great and 
catholic principles of Christianity, ought to be. The 
form and terms of a common creed, as seems to me, 
ought to be as pure from such an ingredient, as the terms 
and form of a common and public prayer. It should be 
properly a devotional composition, calculated, whenever 
read or heard to assist devotion — to abstract the mind 
entirely from the regions and atmosphere of controversy, 
and to bring it in immediate contact with those funda- 
mental and prominent truths of revelation, which are 
so obvious, a& to commend themselves to every mind, 
that is openly and honestly disposed to receive and 
cherish what God has spoken. 

Lastly, ought slight deviations from assent to each and 
every several item of a creed, that has numerous and 
minute ramifications, to be regarded as worthy of disci- 
plinary notice 1 This is a very important and practical 
question — a question which, perhaps, has made more 
disturbance in the Christian world than any other — a 
question, which has armed the papal inquisition with 
terrific powers — and which in all ages and countries dis- 
poses a like disposition to tyrannize over the church of 
God. It is a practice on the affirmative of this question, 
which has to a great extent brought creeds into disre- 
pute — into absolute contempt. It is mistaking the legiti- 
mate design of a creed, and perverting it to the purposes 
of unholy ambition. 

I will not say, that there is no measure of deviation 
from a conventional and prescribed form of Christian 
doctrine, that should be visited with the admonitions and 
corrective efforts of disciplinary authority ; but the les- 
sons of past, and I may add, of present experience, ought 
to advise those, who are set to guard " the form of sound 
words" in the church of Christ, that deviation may be 



192 REASONS 

suspected where there is none ; that the degree may be 
aggravated by a misunderstanding ; that it is often inno- 
nocent when it is supposed to be injurious, or venial 
when it is pronounced to be criminal ; and that in all 
cases of slight deviation, it is more easily corrected by 
kindness, by forbearance, and by gentleness, than by in- 
quisitorial severity. Doubtless, it is expedient, and more 
favourable to harmony of purpose, and efficiency of com- 
bined enterprise, that a comfortable uniformity in the re- 
cognition and acceptance of the cardinal doctrines of 
Christianity should characterize those, who are associ- 
ated under the same Christian denomination. But the 
theory is entirely false, that there can be no Christian 
fellowship, no harmony of general design, no concert of 
action, no union in the grand enterprise of converting 
sinners and evangelizing the world, without an exact 
uniformity of speculation and belief in regard to the 
minor details and more unimportant specifications of a 
common creed. So far is this from being true, that 
something like the very opposite can be demonstrated in 
every Christian's personal experience, and by bright and 
most cheering constellations of facts and events, which 
at this moment lie thickly clustering and splendidly efful- 
gent on the map of the religious world. 

With those who approve of these institutions, and 
take an interest in them — which generally characterizes 
the American community — I might allude to the ex- 
periments and proofs of the age in which we live, as 
developed in the Bible, Tract, Sunday School, Tempe- 
rance, and various other societies, religious and humane, 
on the public platforms of which Christians of all creeds 
and of all sects have met together, shaken hands, recip- 
rocated the kindest and holiest charities, prayed together, 
pledged union, been happy, and, as they have confessed, 
more happy than ever before, by the discovery, in the 
experience of actual contact, that it is the cardinal prin- 
ciples of Christianity, and not the minor details of secta- 
rian creeds, which constitute the ground of Christian fel- 
lowship — which bind men to each other and to God. I 
have no concern but that this appeal, and to other facts of 



FOR EPISCOPACY. 193 

the same class, will be perfectly convincing — that it will 
be overwhelming against the opposite theory ; because I 
have the heart, the affections, the charities of every 
Christian on my side. What Christian in encountering— r- 
as who has not encountered — a Christian of another 
sect, differing very widely as was supposed — the very 
name of which, perhaps, from the prejudices of educa- 
tion, had been unpleasant — but meeting together provi- 
dentially, both parties courteous to each other in their 
manners, speaking kindly on topics where they differed, 
reciprocating affection on those in which they agreed, 
sympathizing on the grand principles of a common reli- 
gion, uniting perhaps in the worship of a common Father 
through a common Mediator and Redeemer — what Chris- 
tian, I ask, in such an interview and by such inter- 
course, has not felt the kindlings of a fraternal and holy 
affection, and at last found out, that he did not love 
such a brother, or confide in him the less, because they 
differed ; but that he actually loved him the more en 
that very account, found more pleasure in his society, 
and was more happy, because he had providentially dis- 
covered, that his previous impressions were wrong and 
unnecessary ; and that it is the image of Christ, beaming 
out from the mind, in the action of the affections, that 
constitutes the element of Christian union, and not any 
particular shapes and modes of speculative opinion 1 — 
We have here laid open before us a principle, which has 
numberless bearings, and which is always the same in all 
relations and conditions. Christians, on becoming ac- 
quainted and in the exercise of charity, where kindness 
of manners is properly exemplified, actually love one 
another more under different, than under the same shades 
of opinion. The philosophy of this I have nothing to do 
with ; it is the fact which I wish to develope. 

It is, however, doubtless an elementary principle of 
Christian affection — the same in God and the same in 
man — the same in Him who came down from heaven, in 
love for those who diffeied from him, to reconcile them 
by kindness, and to enjoy their gratitude and confidence ; 
the same, when he bears with their imperfections and 
17 i 



194 REASONS 

errors, after they have been united to him ; and the same 
in every Christian's heart towards a brother, whom he finds 
worthy of his respect and esteem, under all other diversi- 
ties of character and opinion. The wider the difference, 
the greater the Saviours love when he came to help us — 
to save us. And although the two cases are not in every 
feature exactly alike ; yet for aught I can see, the principle 
is the same: — Christians who hope to meet at last in 
heaven, in the exercise of charity do not love each other 
the less, but rather more, because of some accidental 
and unavoidable differences of opinion here. God has 
ordained, that they shall have their happiness in the ex- 
ercise of such charity ; it is so ; they find it so. 

It is, therefore, throughout and radically a false posi- 
tion — entirely false — that a nice and exact agreement in 
the minuter specifications of a religious creed, is essen- 
tial to Christian fellowship, union, and enterprise. So 
far from it, these very differences, if charitably tolerated, 
may and will be the means of purer and more ardent 
affection, of higher degrees of fellowship, and are calcu- 
lated to unite Christians by stronger ties, to render more 
holy and more intense their laudable emulations, as well 
as to give greater efficiency to combined enterprises. If 
they are agreed in recognising the cardinal doctrines of 
Christianity, it is enough for these purposes ; I had almost 
said — I am indeed strongly inclined to the opinion, in 
the present imperfect state of knowledge, of society, and 
of human nature — that it is even better to differ more or 
less on minor and more unessential points, if it can be 
done charitably ; because these differences, leading to 
kind discussion, are calculated to elicit and ultimately 
to establish the system of universal truth. " In neces- 

SARIIS, UNITAS J IN NON NECESSARIIS, LIBERTAS ; IN OM- 
NIBUS, charitas." In things necessary, unity ; in things 
unnecessary, liberty ; in all things, charity. Such is 
the spirit, and such, I will dare say, is the design of 
Christianity. Alas ! that it has been so badly exem- 
plified ! 

The only possible apology, therefore, for an exact and 
rigid enforcement of the minute and more unessential 



FOR EPISCOPACY. 195 

points of a religious creed, fails — and fails utterly. It is 
not necessary to Christian fellowship ; it is not neces- 
sary to union ; it is not necessary to combined enter- 
prise ; it is not necessary for any conceivable object, 
that is important, even if it could be shown to be desira- 
ble ; but it is unfriendly, pernicious, disastrous, in all its 
influences and bearings. 

It may indeed be questioned, whether it is within the 
limits of the proper design of a church polity and gov- 
ernment to make even very considerable deviations from 
the commonly acknowledged creed the subject of dis- 
ciplinary visitation ; and for the grand and practical 
reason, that the argument from history is at best very 
slender, that orthodoxy when possessed is ever main- 
tained, or when lost is ever recovered, by such a course. 
Nay, I am inclined to the opinion, that the argument from 
this source falls into the opposite scale. What has the 
church of Rome ever gained by the Inquisition, or by any 
other modes of enforcing the acceptance and currency 
of her orthodoxy 1 What have any of the Reformed 
churches ever gained by the application of force, or any 
methods of discipline, direct or indirect, for the cause of 
their orthodoxy % Did the church of Geneva do any 
good by it 1 Or the church of Scotland 1 Has the church 
of England ever been benefited by enforcing discipline on 
the non-conformists and Puritans 1 Say, that the grounds 
of controversy, in this case, were for the most part politi- 
cal ; yet it was a principle, or principles contended for, 
as being of Divine authority. What was gained in the 
early history of New-England by enforcing orthodoxy % 
and what is now likely to be gained in the Presbyterian 
church ] These certainly are very grave questions — 
questions which come to us trumpet tongued with the ad- 
monitions of history. It is a simple matter of fact, that 
every church under heaven, that has persevered in the 
enforcement of its orthodoxy, whatever it might be, has 
succeeded in — what \ In enforcing schism. 

What, then, shall we do? Submit to the invasions 
and encroachments of error, till truth be eradicated from 
the church, and banished the world 1 This question 
12 



196 REASONS 

seems at first sight to present a painful dilemma. But 
still the lessons of history are not to be despised. 
And further : God and his truth and his Spirit are worthy 
of respect. We may be assured, that God will not suf- 
fer truth to perish from the earth ; and if violence has 
ever and uniformly failed to maintain and promote it, the 
authorities of the church should pause before they resort 
to it, even though it were not objectionable in itself. 

But is not a resort to this source, for the pretended 
purpose of preventing evil, while sufficient power is 
left, a criminal distrust of Providence 1 Of course, this 
power could not be used without being possessed ; and 
the possession of it proves, that the major part of influ- 
ence in such an exigency is in favour of the orthodoxy 
contended for. The only question, then, in such a case, 
is — what is the best mode of applying that influence ? 
Shall it be the argument of truth, depending on God 1 
Or the argument of force, depending on man 1 This 
is the naked and simple question ; and if there be no ad- 
vice in history, and none in the nature of the case, why, 
then, the authorities of the church are at liberty, as we 
will suppose, to make an experiment. But the experi- 
ment is before us a thousand times told, and a thousand 
times at the end of that ; and I hardly need say, that it 
has left in its train little but sadness and gloom. Let 
the history of the Inquisition — let the fires of Smithfield 
and Oxford — and other like exhibitions, not confined to 
papal atrocities — not confined to European territories — 
tell the story. 

As an example of the redeeming influence, present and 
prospective, of a remnant of fidelity in one of the most 
prominent branches of Protestant Christianity, we have 
before us at this moment the instructive spectacle of the 
church of England. Allowing the worst of her case as 
a church and state institution ; that her clergy are for 
the most part the creatures of political men. feeling little 
or no concern for the maintenance of the peculiar doc- 
trines of Christianity, and whose lives correspond with 
the influences which have installed them in their places ; 
yet is it felt, admitted, and believed, by the best and 



FOR EPISCOPACY. 197 

most conscientious men — and my own opinion accords 
entirely with this judgment — that that church, under all 
these disadvantages, is fast reviving, returning to the 
orthodoxy of her creed, and recovering the primitive 
vitality of Christianity. The fidelity of her clergy is in- 
creasing both in respect to their number and influence 
every year. It is felt and believed — and I believe it — 
no well-informed Christian in England doubts — that she 
is destined by Providence to be thoroughly reformed and 
purified ; that she is even now rapidly advancing in this 
career. 

Suppose, that a zeal for reform in doctrine should at 
this moment take possession of the authorities of that 
church — and certainly they have need enough of it ; 
suppose, that her numerous clergy and communicants 
should be brought to the bar of their received and ac- 
knowledged creed, and tried by it ; how many of them 
would be acquitted ? How many of them would be con- 
victed of the various degrees of error from the purest 
orthodoxy down to infidelity in its worst forms ? All 
these errors and all these corruptions are not only there, 
but they abound — abound in the ranks of the clergy and 
church dignitaries, and through all the grades of her 
communicants, from the highest officers of state and from 
the nobility down to the meanest subjects of the empire. 
If a thorough discipline should be set up and carried into 
that church, making the orthodoxy of her creed the stand- 
ard of trial, it would rend it in ten thousand fragments, 
leaving scarce a wreck behind. Of such a result, on such 
a contingency, there could not be a single doubt. Which 
course, therefore, would wisdom, and prudence, and con- 
science prescribe — to permit that church to go on in 
her career of reformation, maintaining her integrity, 
under the moral certainty, that she will by-and-by re- 
cover all that is desirable, and be prepared, in the majesty 
of her strength, combined with the purity of her ortho- 
doxy, to renovate that kingdom, and to throw out her in- 
fluence for the renovation of the world ; or to blight at 
once by a single blow every hope of such a result, by 
enforcing discipline on her present actual defections % 
17* 



198 REASONS 

And if a mere remnant of fidelity can accomplish such a 
work, without the power of discipline, and against such 
a fearful odds of corruption — what could not the moral 
power of the Presbyterian church of the United States 
accomplish on the same principle, when her clergy and 
her communicants are so pure, that none can impeach 
the fidelity of their conscience, or the general orthodoxy 
of their views ? Will that church dare, in present cir- 
cumstances, and against all the admonitory lessons of 
history, so to distrust Providence, as to seize the sword 
of discipline for deviations from her creed so slight, as 
to divide the whole church nearly in equal parts on the 
question, whether it be in fact a deviation, or a different 
mode of interpretation ; whether the subject in contro- 
versy be a question of philosophy or of fact ? 

Take the Protestant Episcopal church of the United 
States. It is commonly supposed, that there is no incon- 
siderable diversity of opinion in her own communion, 
both among the clergy and laity, as to her distinctive 
peculiarities, and also in regard to many items of faith 
common to themselves and other denominations. How 
far this suposition is well founded, I do not feel qualified 
to say. I neither affirm, nor deny. Be there more or 
less of truth in it, a reference to that church in this view 
is pertinent to my present purpose ; and I think it will be 
acknowledged as strikingly illustrative of the subject in 
discussion. But notwithstanding this diversity of opin- 
ion, affirmed to be great, we hear of no controversy 
there — none among her bishops, none among her clergy, 
none among her communicants ; and it may be presumed 
there is none of any consequence. Indeed, I am satis- 
factorily certified, that the Episcopal church is almost 
perfectly harmonious, and increasingly so. 

That the Episcopal church is fast rising in the im- 
proved character, purity, and efficiency of her ministry, 
and in the same points of character among the laity, I 
believe is universally felt and admitted ; and rising per- 
haps, faster than any other church. And it is supposed 
and believed to an equal extent, that in no Christian de- 
nomination of the country is there so great a diversity 



FOR EPISCOPACY. 199 

of opinion about doctrines, church polity, &c. But we 
hear of no discipline on account of this diversity. The 
probability is, that discipline on these accounts would 
rend and break up the church. In the face of this diver- 
sity they are contented with the adoption and use of the 
Liturgy, which speaks the same language in the hands 
of every member, before every congregation, and in the 
mouth of every clergyman throughout the land. No 
clergyman disturbs the peace of his congregation because 
he imagines, or even knows, that some of his parish- 
ioners hold opinions different from his own. No bishop 
arraigns his clergy for diversity of opinion, although they 
are perfectly open and unreserved in declaring their 
opinions, even in the face of the diocesan. I have 
heard it, and been as much surprised as I was delighted 
at the freedom allowed, and at the perfect good nature 
and kindness with which such differences are discussed 
— the bishop himself assuming no more the airs of author- 
ity, than if he had none. The bishops also are harmo- 
nious among themselves, perfectly so ; harmonious in 
feeling, and unanimous in their economical measures ; 
although it is undoubtedly equally true, that their spec- 
ulations about doctrine, and their theories relating to 
church polity and government, are characterized by im- 
portant shades of difference. I am well certified, that it 
is getting to be more and more a recognised and practi- 
cal principle in the Episcopal church, to urge nothing in 
diocesses or General Convention, which cannot be car- 
ried with a tolerable degree of unanimity. 

Here, then, is another spectacle of a church rising 
and improving, maintaining universal harmony of feeling, 
and concert of action, at the same time that there is in 
fact a great, and in some instances a wide diversity of 
opinion on many points of doctrine and practice — a diver- 
sity which, if made a subject of disciplinary notice, 
would be sufficient to destroy the church. Is not this a 
lesson ? Is it not instructive ? Does it not prove, that 
an exact agreement, even in the main points of a common 
creed — and I may add, in some of the cardinal doctrines 
of Christianity — is not essential to harmony of feeling, to 



200 REASONS 

Christian fellowship, to general union, to concert of ac- 
tion, to edification, and to efficiency of combined enter- 
prise 1 

There is no church in the world, that has in fact so 
great a diversity of opinion in her own bosom, as the 
Church of England, and not a little of downright infidel- 
ity. And yet no one can reasonably doubt, that if she 
shall continue to let discipline for opinion alone, and if 
her pious and faithful clergy shall bend all their efforts at 
a general reformation in heart and life, with dependance 
on God and the power of his truth — and if the number 
of faithful clergy shall continue to increase, as they have 
done — that most important branch of Protestantism will 
ere long be redeemed from her past and present disad- 
vantages, and recover the primitive vitality of Christian- 
ity, so as to have it pervading and animating her whole 
communion. Nor is it less certain, that by attempting 
discipline for opinion, she would for ever blight all these 
prospects. 

Let it not be supposed, that in acceding to the opin- 
ion, that it would be inexpedient to introduce direct and 
punitive discipline to eradicate and expel corrupt opin- 
ions from the English church, in its present peculiar cir- 
cumstances, I adopt or advocate the principle, that the 
supervisory authorities of the church have no responsi- 
bility in maintaining its purity from such corruptions ; or 
that as a Christian pastor, I should not think it my duty 
to have regard to this object ; or that in any other rela- 
tion of supervision, which might in any supposable case 
belong to me, I could deem myself excused from such a 
care. Purity of doctrine and purity of morals, in the 
Christian church, are in all cases the prime and high ob- 
ligation of the ministerial office to maintain by all 
proper and legitimate means, and in the use of the best 
discretion. The question here at issue is simply, What 
treatment is due to a given case, and what in all proba- 
bility would be best for the interests of religion in such 
a case I If an adversary should meet me, and deny 
the right of discretion, I should at once demur to his 
averment, and between me and him that would be the 



FOR EPISCOPACY. 201 

end. The proverb, that circumstances alter cases, might 
be applied here in all good conscience before God ; and 
in no case of the kind could an enlightened conscience 
disregard circumstances. 

Were there no other examples in the world but these 
two, viz. the Church of England and the Episcopal 
Church of the United States, showing the comparative 
advantages of allowing a wide scope and great diversity 
to speculative religious opinions, yet are these on so 
large a scale and so important, as to be worthy of great 
respect and great influence for practical purposes. They 
are eminent, they are commanding, and they are also pos- 
itive. Were it convenient, I have no doubt, that others 
of the same class might be adduced. But these are 
quite sufficient, if we set over against them all the un- 
happy results, which lie scattered along the history of the 
church in all ages, as occasioned by authoritative attempts 
to enforce uniformity of religious thinking. Never — 
never has this been attempted without disaster ; cer- 
tainly, I think, never for good. When will Christians — 
when will the church be wise on this subject 1 When 
will they learn to trust in God, in the simple energy of 
his truth, accompanied by the power of his Spirit 1 

It remains yet to be seen, how much responsibility 
lies at the door of the church for multiplying schisms by 
attempting to enforce opinion. The human mind will 
never submit to it ; it cannot ; God never intended it 
should ; it is not desirable. Were man doomed to such 
a fate, he would be shut out from the pale of a moral 
universe, and fail to answer the design of his existence. 
He would no longer respect himself, nor be respected ; 
he would become the resigned, the doomed victim of ne- 
cessity. 

If I may presume to say it, the Christian world wants 
more philosophy — philosophy of mind and philosophy 
of observation. It has been cantingly said — We have 
too much philosophy — that it is philosophy which has 
done religion so much injury. This is a mistake. We 
want the philosophy of common sense — inductive — 
founded upon facts — growing out of observation. So 
i3 



202 REASONS 

long as religion is propounded as a mystery — a thing not 
to be understood— not to be philosophized upon — so long 
it will be at war with common sense ; and so long, it 
may be expected, that attempts will be made to enforce its 
dogmas without allowing the privilege of thinking. In 
all ages the enforcement of religious dogmas has gone 
hand in hand with a consciousness, and often with a 
confession of not being able to explain them. A thing 
that can be explained need not be enforced ; there is no 
motive for it. But the dogmas of the Koran must be 
enforced ; so also must the superstitious dogmas of papal 
Rome ; and so is it sometimes imprudently attempted in 
certain sections of the Reformed Church. Some things 
have got into creeds, which are not quite plain, and which 
cannot easily be made so ; and the way to make them go 
down is to say and insist — you shall believe them, whether 
you can or not. And the greater the consciousness of a 
want of reason in them, the greater the fierceness to impose 
and enforce them. If they could be defended by clear 
and reasonable interpretations of the Bible, this anxiety 
would be wanting. A consciousness of strength on 
that ground would rest upon it solely. Ordinarily, the 
fierceness of religious controversy and the zeal and de- 
termination to impose religious dogmas may be measured 
very exactly by a consciousness of weakness in argu- 
ment. In such cases religion mounts up from the heart 
to the head, and instead of being a religion of the heart 
and conscience, it becomes a religion of the head and 
will — that unconquerable will, which nothing but the 
power of God can subdue — that will, whose first triumph 
is the subjugation of the mind of which it is a part ; and 
which then sets out on the fierce crusade of making 
victims of all unbelievers that may come in its way. 

When I suggest, that the claim to impose religious 
mysteries is not to be respected, I would not be under- 
stood as denying, that there are Bible truths, which can- 
not be comprehended. Doubtless there are many. So 
are there incomprehensible facts everywhere in the world 
of nature. We are surrounded by them. Nevertheless 
we admit them. Reason teaches us to receive and make 



FOR EPISCOPACY. 203 

the best of them we can. But they are not mysteries 
in the sense in which I use the term. I mean by mys- 
tery a proposition, or dogma, which is at war with settled 
and known principles and with common sense— which 
is never the case with truths of revelation, however in- 
comprehensible they may be. 

Nor in advocating the use of philosophy in religion do 
I mean anything more, than being guided by induction — 
by a consideration of facts- — and by the use and applica- 
tion of theories founded on facts. Anything that can 
be proved from the Bible I receive as a fact, or truth, or 
principle, &c, according to the category, to which it 
belongs. In a consideration of the philosophy of mind, 
relating to our subject, I hold for example, what all ex- 
perience proves, that it is unphilosophical to attempt to 
enforce opinion ; and that the authorities of the church 
ought to have learned this long ago. Any attempt of 
this kind shows a censurable neglect of philosophic ob- 
servation. They should have learned also, that if any 
who have gone before us have ever been so unphilosoph- 
ical, as to imagine, that the proper design of a creed is 
to make all, who agree to come under it, think exactly 
alike, they adopted an impracticable theory — a theory, 
which was never yet sustained by the actual state of any 
two minds. They should have learned, moreover, that 
Christians can love one another, can have fellowship, 
can unite, can act together, can do anything that Christ 
requires of them, even though they entertain diversity 
of religious opinions ; and that the way to make them 
hate, bite, and devour each other, is to imbue them with 
the notion, that the first duty of Christians is to bring 
about a universal harmony of opinion, and to engage in 
the task with unflinching determination by a direct and 
positive, and if needs be, compulsory effort. They 
should have learned, that the only proper and legit- 
imate design of a creed is, that it should be a compre- 
hensive, declarative, suggestive, and devotional manual 
— not binding on the conscience, as the Bible is — but a 
help to keep alive in the public mind a knowledge of the 
Bible, especially of its elementary and practical truths ; 



204 REASONS 

and that discipline for not understanding, or not ac- 
knowledging the whole of a creed, or for entertaining 
diversity of opinion respecting some of its declarations 
or suggestions, is as preposterous as to discipline a man 
for a physical impossibility ; because, it is no more than 
charitable to admit, what is a simple matter of fact, that 
knowledge of the Bible, as of anything else, is acquired 
by degrees ; that different members of the community 
are found in all its stages ; and that it is a physical im- 
possibility for all of them to see exactly alike. 

I have intimated, that the responsibility of schisms in 
the church of Christ rests more than what is commonly 
imagined on the vice of attempting to enforce a perfect 
uniformity of religious belief. Indeed, it seems to me 
that history will demonstrate, that it rests almost entirely 
here. And moreover, it has filled the Christian world 
with uncharitableness ; for nothing produces this effect 
so certainly and so sadly, as to be driven off from a 
religious connexion by such a cause. It has made our 
land literally to swarm with religious sects. No part 
of Christendom has been so prolific in this product, 
as our country. It might almost be said to be our religi- 
ous staple. This land of freedom has in this particular 
proved most intolerant ; and intolerance has multiplied 
schisms like the locusts of Egypt. It will be a curious 
item in the philosophy of history, and not a little credit- 
able to him, who shall, at some future time, clearly de- 
velope the successive modifications and operations of this 
moral cause, which has been so active and powerful in 
the progress of our community. Just at this moment, 
another grand explosion seems ready to burst upon us, 
and the Presbyterian church of the United States is in all 
probability to be rent in twain, if not broken into several 
fragments, by this same cause. 

I am aware it will be said, and no doubt honestly felt 
by those who advocate the rigid enforcement of creeds, 
that all this is because we have been too lax — because 
we did not begin soon enough. We have suffered the 
enemy to come in and take possession of our citadel, 
and now we must expel him by force. All this loose- 



FOR EPISCOPACY. 205 

ness of doctrine, and all these extravagances and irreg- 
ularities are owing to our neglect of discipline. 

It is not easy to convince those who see with such 
eyes, that this statement does not develope the connexion 
of cause and effect — that the consequence deplored has 
a very different relation. If I have not already sug- 
gested, in a former part of this volume, the real causes 
of these misfortunes, there is hardly space left for me to 
traverse that field again ; nor am I in the mood for it. 
In one word I may say — that to my mind the causes 
seem these three : First, the great religious susceptibility 
of our community, which under proper cultivation and 
guidance would be a most interesting and hopeful fea- 
ture ; next, an element, which has ever been found among 
us, tending to sudden irruptions of undisciplined and wild 
enthusiasm ; and last, the unhappiness and inadequacy 
of ecclesiastical organizations. I must be excused for 
suggesting the last, as it is a conviction as honest as 
either of the others. I do not insist, that any should 
concur with me, to whom it is not agreeable. I find in 
these causes and others akin to them, enough to afford 
a complete development of our religious history in these 
particulars, without resorting to the neglect of enforcing 
religious creeds. 

It is a singular fact, that these two extremes, viz. a 
boast of religious freedom and a persevering effort to 
strangle it, should have characterized the religious his- 
tory of this country. Is it indeed true, that they, whose 
fathers once suffered for want of religious freedom, 
should make the attempt to guard the right with such 
muniments, and defend it with such determination, as to 
become in turn the oppressors 1 Is it indeed true, that 
the power of creeds, in asserting what has been forbid- 
den, has itself become the forbidder and constrainer, and 
with the presumptuous hand of an Uzzah, taken rash hold 
of that sacred deposit, which God claims to have in 
his own keeping 1 That great Protestant principle — the 
Bible, and nothing but the Bible — seems not yet to have 
been well understood by all Protestants ; but the anxiety 
of every sectarian to defend and enforce his own inter- 
18 



206 REASONS 

pretations of the sacred volume inclines him to trample 
this principle under foot. He does not believe in God, 
in the Bible, in Christianity and its appropriate agencies, 
who betrays an anxiety so excessive for the acceptance 
and sway of the inspired volume, according to his own 
constructions, as to insist on being the sole interpreter. 
In such instances, the vitality of Christianity is aban- 
doned, for the sake of keeping in order its vestments ; 
the germ is stifled by putting iron bands on the shell ; 
the will is gratified at the expense of the affections ; and 
the fabric is threatened with demolition by a strife as to 
who shall be its keepers. Man assumes to stand in the 
place of God. 

It is most important to be observed, that the grand 
historical developments of the human mind are always in 
mass, whether the subject be religion, politics, or what- 
ever ; and that in the treatment of it, this high and com- 
manding consideration ought not to be overlooked. Nar- 
row and contracted views, and plans of operations based 
upon them, will necessarily prove unfortunate. If, for 
example, there appears at one time a manifest develop- 
ment of the general mind in a strong tendency towards 
any one capital religious error, with a corresponding 
train of minor errors, the treatment which we should 
prudently adopt towards an individual mind so inclined 
in humouring, guiding, and controlling it, till we might 
see it again established on safe ground, instead of treat- 
ing it rashly and rudely, and driving it farther into error 
than it was itself disposed, and perhaps confirming it 
there for ever — is the very kind of treatment which 
should be adopted towards the general mind in such a 
predicament. It should not be assumed at once, that 
orthodoxy and the world are all going to ruin, and a cry 
of alarm raised, that shall frighten or tempt the public 
into the very position feared ; or remedies so severe ap- 
plied, as to drive them into it. There are large portions 
of the mind of this country firmly and permanently 
lodged in error by this very means, from which they 
might have been rescued, if they had been treated more 



FOR EPISCOPACY. 207 

prudently and tenderly. God has adapted mind and 
truth to each other in favourable circumstances, when 
the mind is exempt from passion, and addressed by 
proper means ; and there is no fear of the final result, 
unless the mind is in some way abused. 

There is empiricism in morals and religion, as well 
as in medicine and politics ; and one of the greatest 
evils of our country is false alarm, and the manufacture 
and recommendation of nostrums to meet the exigences. 
This has lately been a grand development of the public 
mind — a taste for entertaining alarm, which begets a cor- 
responding multiplication of agencies to meet the demand. 
The consequence has been, that the mind of the country 
has been ridden by so many hobbies of reformation, that 
it has become completely jaded — worried out ; and the 
next development about to come, will be a demand for a 
breathing time. Extremes lead to extremes. If the 
public mind is seen running furiously one way, the spec- 
tator has only to stand still, and he will soon see it 
chasing back, somewhat tired, it may be, but with a 
strong tendency to go too far the other way. God for- 
bid, that we should make sport with human nature, our- 
selves being a part of it ; but I confess I can hardly re- 
press the smile of incredulity while I am drawing a 
picture which everybody will recognise. Verily, we 
want more philosophers — Christian, conscientious phi- 
losophers, of cool, temperate, discerning minds, with suf- 
ficient decision of character and energy of purpose to 
keep things steady. 

It is now more than twenty years since I have been 
accustomed to hear with no little respect, till at last it 
has become a stale, worn out cant : We are all going to 
ruin 1 For my part, I don't believe it. And if it were 
indeed so, I would rather run at last, like the frightened 
partridge, put my head under a leaf, and die at a single 
blow from an invisible hand, than be in a perpetual state 
of alarm. What can be more ridiculous ? Was ever a 
people more prosperous — and, bving these morbid ex- 
citements, more happy ? Did ever a people have more of 
temporal or of eternal good within their reach 1 And yet 
14* 



208 REASONS FOR EPISCOPACY. 

must we be doomed to encounter everywhere troops of 
reforming and itinerating empirics, who compel us to 
hear them say — If you don't do this, or that ; if you 
don't join this society, or the other, we shall all go to 
ruin ! The alternative of every one's nostrum is — ruin ! 
He brings in his own made-up statistics, reports, and 
certificates, and proves it. Alarm has become a trade 
in the community, and the love of excitement the appe- 
tite that supports it. The Romans have come in to pos- 
sess the land ! To your posts and watch towers, O 
Israel ! 



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In 2 vols. 18mo., with numerous Engravings, 

THE NATURAL HISTORY OF INSECTS. 



Interesting Works 
In one vol. 18mo., 

By JOHN GALT. 



In one vol. 18mo., with Engravings, 

Founder of the Religion of Islam, and of the Empire of 
the Saracens. 

By Rev. GEORGE BUSH. 



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LETTERS ON DEM0N0L0GY AND WITCHCRAFT. 

By Sir WALTER SCOTT, Bart. 



In 2 vols. 18mo., with a Map, 

By the Rev. G. R. GLEIG. 

In one vol. 18mo., with Maps, &c. 

NARRATIVE OF DISCOVERY AND ADVENTURE IN 

tjje $olar Seas anO 3&er(tons. 

With Illustrations of their Climate, Geology, and 

Natural History, and an Account of the 

Whale-Fishery. 

By Professors LESLIE and JAMESON, and 

HUGH MURRAY, Esq. 






In one vol. 18mo., 

THE LIFE AND TIMES OF 

GEORGE THE FOURTH. 

With Anecdotes of Distinguished Persons of the last 

Fifty years. 

By Rev. GEORGE CROLY. 



Published by Harper cf" Brothers. 

In one vol. 18mo., with a Map and Engravings, 

NARRATIVE OF DISCOVERY AND ADVENTURE IN AFRICA, 

From the Earliest Ages to the Present Time. 

With Illustrations of its Geology, Mineralogy, and 

Zoology. 

By Professor JAMESON, and JAMES WILSON and 

HUGH MURRAY, Esqrs. 



In 5 vols. 18mo., with Portraits, 

LIVES OF THE MOST EMINENT 

PAQKI'iFEGa© AM® ©©(yJILP'irOBQa 
By ALLAN CUNNINGHAM, Esq. 



In one vol. 18mo., with Engravings, 

HISTORY OF CHIVALRY AND THE CRUSADES. 

By G. P. R. JAMES, Esq. 



In 2 vols. 18mo., with a Portrait, 
By HENRY GLASSFORD BELL, Esq. 



In one vol. 18mo., with a Map and Engravings, 
A VI E W OF 

With an Outline of its Natural History. 
By the Rev. M. RUSSELL, LL.D. 



In one vol. 18mo., with a Portrait, 



From the Earliest Period to the Present Time. 
By JAMES FLETCHER, Esq. 



Interesting Works 

In 2 vols. 18mo., with a Map and Engravings, 

PALESTINE, OR THE HOLY LAND. 

From the Earliest Period to the Present Time. 

By the Rev. M. RUSSELL, LL.D. 



In one vol. 18mo., with Engravings, 
LIFE OF SIR ISAAC 28Z1WTQN. 

By Sir DAVID BREWSTER, K.B., LL.D., F.R.S. 



In one vol. 18mo., 

FES'iJWAIL©* ©A5ffl[I© 9 AM® ARa^UffiflllKim, 

Ancient and Modern. 

By HORATIO SMITH, Esq. 

With Additions, by SAMUEL WOODWORTH, Esq., of New-York. 

In one vol. 18mo., with Portraits, 
MEMOIRS OF THE 

By JOHN S. MEMES, LL.D. 



In one vol. 18mo., with Portraits, 

LIVES AND VOYAGES OF 

DRAKE, CAVENDISH, AND DAMPIER; 

Including an Introductory View of the Earlier Disc 

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of the Bucaniers. 



In one vol. ]8mo., with Engravings, 

A DESCRIPTION OF PITCAIRN'S ISLAND, 

AND ITS INHABITANTS. 

With an Authentic Account of the Mutiny of the Ship 

Bounty, and of the subsequent Fortunes of 

the Mutineers. 

By J. BARROW, Esq. 



Published by Harper if Brothers. 

In one vol. 18mo., with a Portrait, 

W$z Court auli €amp of aSotxaparte. 



In 2 vols. 18mo., 

SacreU ^istorg of tjje S^orio, 

as displayed in the Creation and Subsequent Events 
to the Deluge. 

Attempted to be Philosophically considered in a 
Series of Letters to a Son. 

By SHARON TURNER, F.S.A. 



fn 2 vols. 18mo., 
MEMOIRS OF 

By Mrs. JAMESON. 



In one vol. 18mo., with Portraits, Maps, &c, 

JOURNAL OF AN EXPEDITION TO EXPLORE 

THE COURSE AND TERMINATION OF THE NIGER, 

With a Narrative of a Voyage down that River 
to its Termination. 

By RICHARD and JOHN LANDER. 



In one vol. 18mo., 

INQUIRIES CONCERNING THE INTELLECTUAL POWERS, 

anti tfje Kubcsttsation of Qt-puVt). 

By JOHN ABERCROMBIE, M.D., F.R.S. 

With Questions. 



In 3 vols. 18mo., 

ILITWM ©IF <DHILIIIg3ILgv. l S ! 3EID) ^BM^JMalEffig. 
By JAMES AUGUSTUS ST. JOHN. 



Interesting Works 
In 2 vols. 18mo., with a Portrait, 

LIFE OF FREDERIC THE SECOND, 

King of Prussia. 

By LORD DOVER. 



In 2 vols. 18mo., with. Engravings, 
By the Rev. E. SMEDLEY, M.A. 



In 2 vols. 18mo., 

or, an Historical Account of those individuals who have 
been distinguished among the North American 
Natives as Orators, Warriors, States- 
men, and other Remarkable 
Characters. 

By B. B. THATCHER, Esq. 



In 3 vols. 18mo., with a Map and Engravings, 
HISTORICAL AND DESCRIPTIVE ACCOUNT OP 

From the most remote Period to the Present Time. 
Including a Narrative of the early Portuguese and Eng- 
lish Voyages, the Revolutions in the Mogul Empire, 
and the Origin, Progress, and Establishment 
of the British Power; with Illustrations 
of the Botany, Zoology, Climate, 
Geology, and Mineralogy. 

By HUGH MURRAY, Esq., JAMES WILSON, Esq., R. K. 

GREVILLE, LL.D., WHITELAW AINSLIE, M.D., 

WILLIAM RHIND, Esq., Professor JAMESON, 

Professor WALLACE, and Captain 

CLARENCE DALRYMPLE. 



Published by Harper tf Brothers. 
In one vol. 18mo., with Engravings, 

Addressed to Sir Walter Scott. 
By Dr. BREWSTER. 



In 2 vols. 18mo., with Engravings, 

From the Anglo-Norman Invasion till the Union of the 

Country with Great Britain. 

By W. C. TAYLOR, Esq. 

With Additions, by WILLIAM SAMPSON, Esq. 



In one vol. 18mo., with a Map and Engravings, 

HISTORICAL VIEW OF THE PROGRESS OF 

DISCOVERY ON THE NORTHERN COASTS OF 

NORTH AMERICA. 

From the Earliest Period to the Present Time. 

By P. F. TYTLER, Esq. 

With Descriptive Sketches of the Natural History of 

the North American Regions. 

By Professor WILSON. 



In one vol. 18mo., with Engravings, 

THE TRAVELS AND RESEARCHES OF 

ALEXANDER VON HUMBOLDT; 

being a condensed Narrative of his Journeys in the 

Equinoctial Regions of America, and in Asiatic 

Russia : together with Analyses of his 

more important Investigations. 

By W. MACGILL1VRAY, A.M. 



3 Interesting Works 

In 2 vols. 18mo., with numerous Engravings, 

JLMPIFIim© ©IF HW3LHIE 

ON DIFFERENT SUBJECTS OF NATURAL 

PHILOSOPHY. 

Addressed to a German Princess. 

Translated by HUNTER. 

With Notes, and a Life of Euler, by Sir DAVID BREWSTER : 

and Additional Notes, by JOHN GRISCOM, LL.D. 

With a Glossary of Scientific Terms. 



In one vol. 18mo., with Engravings, 
A POPULAR GUIDE TO 
TO! ©©©ISa^ATfTOKI ©F NATOBEj 
or, Hints of Inducement to the Study of Natural Pro- 
ductions and Appearances, in their Con- 
nexions and Relations. 
By ROBERT MUDIE. 



In one vol. 18mo., 

THE PHILOSOPHY OF THE MORAL FEELINGS. 

By JOHN ABERCROMBIE, M.D., F.RS 

With Questions. 



In one vol. 18mo., with Engravings, 

ON THE IMPROVEMENT OF SOCIETY 

BY THE DIFFUSION OF KNOWLEDGE. 

By THOMAS DICK, LL.D. 



In one vol. 18mo., with a Portrait, 

mWS^m.'W ©If ©EIA2&ILI13ML&®Sfe> 

To which is prefixed an Introduction, comprising the 

History of France from the Earliest Period 

to the Birth of Charlemagne. 

By G. P. R. JAMES, Esq. 






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